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THE    LUTHERAN    COMMENTARY 


A  PLAIN   EXPOSITION   OF   THE 


i^olp  J^crqjtuteief  of  tl^e  i^etaj  'Zmammt 


BV 

SCHOLARS  OF  THE  LUTHERAN  CHURCH  IN  AMERICA 


EDITED  BY 

HENRY  EYSTER  JACOBS 

Vol.  III. 


mew  forft 

€l)e  €|jn^tian  ititeratiu:^  €o, 

MDCCCXCV 


ANNOTATIONS 


ox   THE 


<i5oi6fpel  3ilccorDmg  to  .^t.  ^ath 


JOHN  A.  w:haas.  b.d. 


€I)C  Ci)rii0ftian  Uttcrature  Co, 


MDCCCXCV 


COFVRIGHT,    T895, 

BY 

TFiK  CHRISTIAN  LITERATURE  CO. 


PREFACE. 


The  aim  and  scope  of  this  volume  is  in  part  somewhat 
more  scientific  and  technical  than  announced  in  the  gen- 
eral plan.  It  was  thought  advisable  to  offer  more  to 
scholars,  since  the  practical  import  of  the  gospels  will  be 
suflficiently  treated  in  the  other  volumes.  Nevertheless 
the  practical  need  was  not  overlooked.  The  matter  in- 
tended especially  for  pastors  and  students  has  therefore 
been  largely  placed  in  footnotes  ;  and  the  general  text 
is  such  in  most  parts,  that  it  can  be  readily  and  easily 
understood  by  all  readers. 

The  latest  results  of  exegesis,  as  far  as  available,  have 
always  been  examined  even  though  they  were  not  every- 
where adopted.  In  Biblical  Archaeology,  Geography, 
Philology,  and  History,  and  in  the  exposition  of  some 
few  passages,  as  well  as  in  the  maintenance  of  the  histor- 
ical point  of  view  there  has  been  a  real  advance.  But 
the  modern  prevalent  method  is  at  fault  in  this,  that  con- 
stantly looking  for  the  traces  of  an  imaginary  original 
source,  it  so  interprets  the  individual  gospel  as  to  bring 
it  into  discord  if  not  disagreement  with  the  others.  There 
is  an  atomism  which  disrupts  the  organism  of  the  gos- 
pels. What  would  be  censurable  according  to  the  gen- 
eral principles  of  interpretation,  that  are  used  not  in  the 
Scriptures  alone,  is  found  again  and  again.  Excellent 
as  modern  exegesis  is  in  the  exact  linguistic  fixation 
of    the   individual  word   and   the    true  valuation   of  the 

V 


vi  PREFACE. 

peculiarity  of  the  language  and  expression  of  the  several 
authors,  its  great  error  is  the  treatment  of  the  Harmony 
of  the  gospels.  This  is  generally  rejected  lightly  and 
summarily.  Therefore  the  conception  of  unity  possessed 
by  Augustine   is  in  essence  truer  than    that   of  Weiss. 

Although  the  Harmony  cannot  be  established  by  one 
principle  or  through  one  method,  an  error  of  our  early 
Lutheran  Harmonists,  and  must  be  carefully  guarded, 
nevertheless  it  is  not  so  useless  nor  fanciful  as  modern 
exegesis  largely  presupposes  by  its  silence  or  assumes  in 
its  confident  tone.  The  abandonment  is  due  not  so 
much  to  an  actual  disproval  as  to  the  critical  and  philo- 
sophical position  of  many  exegetes. 

The  idea  of  the  connection  of  the  Old  with  the  New 
Testament,  and  the  use  of  some  words  of  the  Old  Tes- 
tament  in  a  messianic  sense,  directly  rather  than  typi- 
cally, are  not  altogether  along  the  line  of  thought,  so 
generally  received,  because  with  all  its  historicity,  it  is 
destructive  of  the  divine  factor.  The  Old  Testament 
is  the  constant  foundation  of  the  truth  of  the  New  Tes- 
tament ;  and  the  right  understanding  of  the  development 
of  the  kingdom  of  God  demands  a  consideration  of  its 
beginning  and  progress  in  the  times  of  the  Old  Testa- 
ment. But  the  Old  Testament  ought  not  to  be  regarded 
as  the  source  whence  the  Apostles  derived  the  material 
for  their  stories  of  the  miraculous.  It  is  no  starting- 
point  for  the  formation  of  myths.  This  treatment, 
arising  from  an  a  priori  rejection  of  the  supernatural,  not 
only  undervalues  the  originality,  uniqueness  and  more 
than  human  power  of  Jesus,  but  also  honors  the  his- 
torical preparation  more  than  the  actual  appearance 
of  Salvation.  It  is  wrong  even  on  its  own  historical 
principles,  for  it  must  partly  assume  a  cause  of  the 
accounts  of  the  miraculous  more  striking  than  its  effect, 


PREFACE.  vii 

and  partly  describe  an  effect  for  which  the   cause  does 
not  answer. 

In  the  expression  of  the  central  thoughts  and  the  prac- 
tical deductions  of  many  verses,  the  words  of  the  Church 
Fathers  and  of  the  Reformers  together  with  some  later 
Christian  thinkers,  notably  Starke  and  Stier,  have  been 
frequently  employed,  not  only  for  their  individual  value, 
excellence  and  suggestiveness  ;  but  also  to  stimulate  the 
study  of  the  whole  range  of  exegetical  material  and  to 
indicate  the  deep  consensus  of  biblical  exegesis  of  all 
times  in  the  Christian  Church.  The  differences  in  minor 
points  will  only  serve  to  make  this  more  apparent. 

The  text  commented  upon  has  not  been  uniformly 
abbreviated,  but  printed  in  full  in  italics  enclosed  between 
heavy-faced  type.  This  was  due  to  a  misunderstanding, 
which  it  was  too  late  to  correct.  The  desire  to  be  brief 
and  concise  has  made  this  volume  somewhat  shorter,  but, 
it  is  hoped,  none  the  less  useful  and  acceptable.  An 
Appendix  has  been  added  on  the  question  of  the  time  of 
the  Last  Supper,  in  which  nothing  new  will  be  found  ; 
but  the  existing  material  has  been  thoroughly  examined 
and  given  fully  in  all  its  bearings.  This  was  believed 
to  be  not  without  value  for  all  readers. 

Acknowledgment  must  be  made  of  the  ready  access 
which  has  been  granted  me  to  the  Library  of  the  Union 
Theological  Seminary,  through  the  kindness  of  its 
Librarian,  Mr.  Gillett. 

May  the  Head  of  the  Church  bless  this  humble  en- 
deavor to  the  stimulation  of  research  among  pastors  and 
students,  to  renewed  interest  and  love  in  the  divine 
oracles  by  the  people,  and  to  the  edification  of  all  be- 
lievers ! 

THE  AUTHOR. 

New  York,  October,  1895. 


INTRODUCTION.^ 


I.  Author.  The  second  evangelist,^  John  Mark,  bears 
in  his  name  the  indication  of  the  divine  grace,^  which 
sent  the  Spirit  as  prime  author,  and  of  the  pecuHar 
human  individuahty,*  which,  though  borne  by  the  Spirit, 
shows  itself.  This  name  also  points  to  the  historical  and 
linguistic  Hebrew  foundation  of  the  Christian  religion, 
and  to  the  Roman  power,  which  it  so  soon  conquered. 
And  that  the  gospel  might  more  readily  be  brought  to 
the  Roman  Christians,  John  Mark  (Acts  12  :  25  ;  15  :  37), 

1  In  addition  to  the  commentaries,  cited  in  the  exposition  of  Mark,  the 
following  works  have  been  used  or  consulted  :  The  N.  T.  Introductions  of 
Credner,  Guerike,  Bleek  (Mangold,  4th  ed.),  Kostlin,  Holtzmann,  Weiss, 
Reuss  (Hist,  of  Sacred  Script,  of  N.  T.,  Engl.  Transl.  of  5th  ed.,  Boston,  1884), 
Grau  (Entwickelungsgesch.  des  N.  T.,  Schrifttums),  Nosgen  (Introd.  to 
Gesch.  der  N.  T.  Offenb.),  L.  Schulze  in  Zockler's  Handbuch,  etc.,  West- 
cott,  Davidson,  E.  A.  Abbott  in  Encyl.  Brit.,  Ebrard's  (Wissenschaftl. 
Kritik  der  ev.  Gesch.  3d  ed.)  Schaff's  Ch.  Hist.,  vol.  I.;  Giider  on  Mark  and 
Steitz  on  Papias  in  Herzog-PUtt  Real-Encyl.;  McClintock  &  Strong  cS: 
Smith's  Bible  Diet.;  E.  Hatch  on  Mark  in  Encyl.  Brit.;  Weiffenbach,  Die 
Papias-fragmente  ;  Zahn,  Das  Evangel  des  Petrus ;  Zahn,  Gesch.  des  N.  T., 
Kanons,  I.  and  II.;  Re.sch,  Agrapha  in  Gebhardt  &  Harnack,  Texte  u. 
Untersuchungen ;  Farrar,  Early  Days  of  Christianity;  Fischer,  Beginnings 
of  Christianity. 

2  It  was  conjectured  by  Spanheim  that  Mark  also  wrote  the  epistle  to 
the  Hebrews,  by  Holtzmann  that  he  composed  the  epistle  of  Jude,  and  by 
Hitzig  that  he  was  the  author  of  the  Apocalypse. 

^  John,  the  Hebrew  name,  means,  Jehovah  is  gracious,  and  is  equivalent 
to  the  German  Gotthold. 

*  This  is  expressed  in  Mark,  a  common  Latin  name  meaning  "  Mallet." 
Cf.  Morison,  p.  XV. 

ix 


INriWD  UC  T/OM. 

abandoned  his  original  Jewish  name  John  (Acts  13  :  5, 
13),  and  used  Mark  alone/  in  the  same  spirit  of  evangel- 
ical freedom  and  wisdom  that  prompted  a  Saul  to  be- 
come  a  Paul.  Mark  was  the  son  ^  of  a  certain  Mary  of 
Jerusalem,  who  offered  her  house  as  the  meeting-place 
and  refuge  of  the  Christians  (Acts  12  :  12),  and  the 
nephew  of  the  Levite  Barnabas  (Acts  4  :  36  ;  Col.  4  :  10).^ 
On  that  memorable  night,  when  eagerness  led  Mark  to 
follow  Christ's  captors  (ch.  14  :  51),  and  he  fled  so  sud- 
denly, his  heart  may  have  been  deeply  impressed,  which 
made  it  possible  for  Peter,  who  enjoyed  the  solace  of 
the  home  of  Mark  after  the  delivery  from  prison  (Acts 
12  :  12),  to  convert  him  (i  Peter  5  :  13).^  He  was  soon 
taken  on  a  missionary  tour  by  Barnabas  and  Paul,  but 
discouraged  in  the  difficulty  of  the  work  returned  to 
Jerusalem  (Acts  13  :  13).  For  this  reason  Paul  in  his 
firmness   refused    to   take  him   again,  although   Barnabas 


1  After  Acts  15  :  39  John  never  occurs.  From  the  change  of  names 
Grotius,  Calov,  Schleiermacher,  Kienlen,  Krenkel,  Cave  and  Patrizi  argue, 
that  there  were  two  Marks,  one  Petrme,  the  other  Pauline.  The  former  is 
claimed  as  author  of  this  gospel,  and  the  latter  as  the  Mark  mentioned  in 
Acts,  the  companion  of  Paul.  But  this  distinction  is  rejected  by  most 
scholars. 

-  The  name  of  the  father,  who  was  probably  the  "  goodman  "  ofC.  14:  14, 
is  not  known,  although  a  late  Coptic  tradition  calls  him  Aristobulus. 

2  This  relation  to  Barnabas  would  make  Mark  of  priestly  descent;  and 
tliere  is  a  tradition  (I'hilosophumena  of  Hippolytus,  \TI.  30)  that  Mark 
had  cut  off  his  thumb  to  avoid  priestly  service.  Tregelles,  Westcott, 
Morison,  suppose,  however,  that  the  epithet  "stump-fingered"  {koAd- 
jiuddiiTv'/.oa)  refers  to  poltroonery,  because  Mark  deserted  on  the  first  mis- 
sionary tour,  and  that  this  moral  idea  was  in  time  physically  misconstrued. 
I'ut  Zahn  (II.,  p.  20)  emphasizing  the  early  occurrence  of  this  tradition, 
accepts  it  literally. 

"•  There  seems  no  cogent  reason  to  interpret  "  son  "  in  a  natural  sense, 
with  Credner,  Tholuck  and  .Schanz.  On  the  children  of  Peter,  see  Mc- 
Gifford's  note  on  Eus.  H.  E.  (Nicene  and  Post-Nicene  Fathers,  2d  series, 
Christ.  Lit.  Co.,  vol.  1.  162). 


IN  TROD  UC  TION.  xi 

with  the  kindly  feeling  of  an  uncle  wished  to  condone 
the  former  fault.  A  contention  and  rupture  took  place 
(Acts  15  :  39),  which  was  later  healed  ;  for  Paul  mentions 
Mark  as  a  fellow-worker  in  the  kingdom  of  God  and  as  a 
comfort  in  his  imprisonment  (Col.  4:10;  Phil.  24) ;  and 
asks  Timothy  (2  Tim.  4  :  ii)  to  bring  Mark  to  Rome,  be- 
cause he  was  "  useful  in  ministering."  This  attachment 
to  Paul  did  not  loosen  the  bonds  of  affection  toward 
Peter,  whom  Mark  assisted  at  "  Babylon,"  possibly 
Rome  (i  Peter  5  :  13).  According  to  later  tradition  ^ 
Mark  labored  in  Egypt  and  was  the  first  bishop  of  Alex- 
andria, where  he  died.^  From  thence  the  Venetians,  as 
told  in  late  legends,  brought  the  body  to  Venice  in  A.  d. 
827.  They  have  portrayed  this  at  the  entrance  of  San 
Marco.  The  character  of  Mark  is  similar  to  that  of  his 
spiritual  father  in  the  defects  of  hastiness  and  instability, 
and  also  in  the  virtues  of  vigor  and  energy. 

And  upon  Peter  Mark  also  depended  in  his  gospel,  as 
the  universal  testimony  of  the  early  church  asserts. 
Papias  (first  part  of  2d  century),  the  scholar  of  John  the 
Presbyter,^  relates  how  John  told  him  that  "  Mark  had 
been  an  interpreter  of  Peter,"  which  most  probably 
means,  that  through  his  gospel  he  interpreted  Peter  to 


1  Eus.  H.  E.  II.  16;  Epiph.  Haer.  LI.,  6;  Jerome,  de  vir.  ill.  8. 

2  From  Ens.  II.  24,  it  follows  that  Mark  died  62  A.  D.,  a  date  which 
Jerome  adopts.  But  the  earlier  and  trustworthier  tradition  of  Irenaeus, 
that  Mark  wrote  his  gospel  after  the  death  of  Peter  contradicts  this.  All 
the  accounts  of  Mark  outside  the  N.  T.  are  doubtful. 

3  Eus.  H.  E.  III.  39,  criticises  Irenaeus  (Adv.  Haer.  V.  t^t,,  4),  who  calls 
Papias  "  a  hearer  of  John,"  and  cites  the  very  words  of  Papias,  in  which 
"John  "and  "the  presbyter  John  "  are  mentioned.  Unless  Eus.  was  de- 
ceived or  forged,  John  the  presbyter  must  be  held  to  be  another  person 
than  the  apostle,  as  is  done  by  most  scholars  (Schaff;  Ch.  Hist.  II.  697, 
McGifford,  Eus.  p.  170),  except  Riggenbach,  Zahn  and  Salmon,  for  whose 
tirguments  see  Diet,  of  Christ.  Biography,  III.,  p.  398. 


xii  INTRO  D  UC  TION. 

those  who  had  not  heard  him.^  Justin  Martyr  (a.  d. 
100-120)  calls  the  gospel  of  Mark,  the  Memoirs  of  Peter.^ 
"  Mark,  the  disciple  and  interpreter  of  Peter,  did  also 
hand  down  to  us  in  writing  what  had  been  preached  by 
Peter,"  says  Irenaeus  ^  (a.  d.  177-200).  And  Clement  of 
Alexandria*  (a.  u.  191-202)  asserts  that  upon  entreaty 
of  the  people  Mark  wrote  out  the  preaching  of  Peter. 
In  this  he  is  corroborated  by  his  contemporary,  Tertul- 
lian  (a.  d.  190-220),  who  states^  that  the  gospel  of  Mark 
"  may  be  ascribed  to  Peter,  who§e  interpreter  Mark  was." 
The  great  Origen  ^  traces  Mark's  work  to  Peter's  sugges- 
tion. Epiphanius''  (died  402)  informs  his  readers,  that 
Mark  "  having  become  an  attendant  of  the  holy  Peter  in 
Rome,  had  committed  to  him  the  task  of  setting  forth  the 
gospel."  And  the  credulous  and  inexact  Jerome  ^  (a.  d. 
346-420)  holds  the  gospel  to  have  been  composed,  "  Peter 
relating,  and  he  (Mark)  writing."  This  last  form  has 
made  the  freer  relation  reported  in  the  earliest  testimony 

1  This  is  the  position  of  Zahn  (I.,  879),  who  proves  that  the  idea  of  sec- 
retary or  dragoman  is  unhistorical,  and  therefore  the  wider  sense  of  "inter- 
preter," which  is  supported  by  many  classical  references,  must  be  accepted. 
"  Interpreter  "  has  been  rendered  secretary  by  Hug,  Fritzsche,  Thiersch, 
Meyer,  Holtzmann,  Klostermann,  Grau,  Weiss,  Keil,  Schanz ;  and  "  trans- 
lating interpreter  "  by  Kuinoel,  Schleiermacher,  Bleek,  Schenkel,  Renan, 
Weiffenbach  (cf.  Papias-fragm.,  p.  37,  sq.)  That  Mark  translated  the  gos- 
pel into  Latin  has  been  held  by  Baronius  in  the  interest  of  the  Vulgate. 
An  old  Latin  copy  was  supposed  to  have  been  found  in  Venice,  but  this 
was  a  part  of  the  Vulgate  (Credner,  p.  120). 

■^  Justin  (Dial.  106)  cannot  mean  Memoirs  of  Christ,  as  is  evident  from 
the  context ;  nor  does  he  refer  to  the  apocryphal  gospel  of  Peter  (Harnack, 
McCiifford),  because  the  general  character  of  the  "  apomnemoneumata " 
(Zahn,  L,  p.  475)  is  contrary  to  this  notion,  and  the  word  "Boanerges," 
occurring  only  in  Mark  3  :  17,  immediately  follows. 

8  Adv.  Hser.  IIL  i,  i  ;  Eus.  H.  E.  V.  8. 

*  Eus.  VI.  14.  5  c.  Marc.  IV.  5. 

«  Com.  on  Matt.  '•  Adv.  Haer.  XLII. 

8  Letters  CXX.  to  Hedib.  XI. 


INTRODUCTION.  xiii 

a  mere  mechanical  dictation,  and  is  not  supported  by 
internal  evidences.  For,  while  there  is  an  intimate  cor- 
respondence between  the  sermons  of  Peter  in  the  Acts 
and  his  epistles  both  in  expression  and  words, ^  no  such 
agreement  consists  between  the  gospel  of  Mark  and  the 
writings  of  Peter.  But  in  its  entirety  it  unfolds  the  very 
features  of  Christ  indicated  in  Acts  2  :  22  and  3  ;  i6.  Its 
vivid,  exact  and  minute  representation^  can  only  be  the 
work  of  an  eye-witness,  who  is  Peter  as  shown  in  the 
account  of  the  selection  of  the  first  disciples  (i  :  16),  the 
visit  at  Peter's  house  (i  :  29).  the  search  of  Peter  for 
Jesus  (i  :  35  sq),  the  approach  of  the  friends  of  Jesus 
(3  :  21),  the  very  words  spoken  to  the  daughter  of  Jairus 
(5  :  41),  the  invitation  of  Jesus  to  his  disciples  to  rest 
(6:31),  the  proposal  of  Peter  at  the  transfiguration  with 
the  addition  "  he  wist  not  what  to  answer,"  the  omis- 
sion of  Christ's  honoring  promise  to  Peter  (8  :  28  with 
Matt.  16  :  17),  the  suffering  at  Gethsemane  (14  :  32  sq.), 
and  the  cock  crowing  twice  (14  :  30,  68,  72). 

2.  Sources  of  the  Gospel.  The  preaching  of  Peter  is 
not  the  only  source  of  Mark  ;  for  John,  the  Presbyter, 
according  to  Papias,  said  that  Mark  "  thus  wrote  some 
things  as  he  remembered  them."  ^  But  upon  what  other 
information  Mark  relied,  and  what  was  its  nature,  this  is 
a  question  involving  the  Avhole  relation  and  origin  of  the 
first  three  gospels.  And  in  this  synoptic  problem,  so 
difficult,  so  much  discussed  and  so  little  solved,  the 
merest  outline  can  be  given,  pointing  in  the  direction  of 
what  seem  to  be  the  most  probable  facts. 

^  Cf.  e.  g.  I  Peter  2  :  7  with  Acts  4:11;  i  Peter  2  :  24  with  Acts  5  :  30 ; 
I  Peter  4  :  5  with  Acts  10  :  42. 

2See,  e.  g.,  2  :  23;  3  :  5,  34  ;  4  :  38  ;  6  :  3,  39;  7  :  24,  31 ;  8  :  22  ;  9  :  21-24. 

3  For  this  interpretation  see  Zahn.  I.,  p.  575,  who  agrees  with  Kloster- 
mann,  Meyer,  Weiss,  as  against  Weiffenbach  fPapias-fragm.,  p.  63  sq.), 
who  emphasizes  "  thus."     "  As  he  remembered  thus  he  wrote." 


xiv  INTRODUCTION. 

Augustine  ^  regarded  Mark  as  the  "  footman  and 
epitomizer  "  of  Matthew.  This  theory,  but  not  with  as 
strong  a  depreciation  of  Mark,  was  again  taken  up  by 
Grotius  and  adopted  by  many  modern  scholars.^  But  a 
close  comparison  of  Matthew  and  Mark,  although  re- 
vealing that  "  one  half  of  Mark  is  found  in  Matthew  " 
(Schaff),^  will  nevertheless  demonstrate  the  marked  pe- 
culiarity of  the  second  gospel,  which  even  in  the  parts 
most  like  Matthew  adds  many  original  vivid  touches. 
In  the  sections  from  ch.  6  :  45  to  8  :  21,  which  are  par- 
allel to  Matt.  14  :  22-16  :  12,  there  are  many  additions 
and  original  details,  as,  e.  g.,  "  Bethsaida  "  (6  :  45),  "  he 
would  have  passed  them  by  "  (6  :  48),  "  they  were  amazed 
in  themselves"  (6  :  51),  the  \vhole  of  ver.  52,  and  7  :  2,  4, 
5,  8,  12,  the  fullness  of  7  :  19  (cf.  Matt.  15  :  16  sq.),  the 
sins  mentioned  7  :  22,  and  the  independent  order  of  those 
in  ver.  21  (cf.  Matt.  15  :  19),  "  Syrophenician  "  (7  :  26),  the 
explicitness  of  7  :  30  compared  with  Matt.  15  :  28,  the 
beginning  of  8  :  i,  "some  of  them  are  come  from  afar  " 
(8  :  3),  "  having  eyes,  see  ye  not  ?  and  having  ears,  hear 
ye  not?"  (8  :  18).  Even  in  the  chapters  13-15,  which 
are  emphasized  by  those  who  advocate  a  partial  reliance 
of  Mark  on  Matthew,  Mark's  arrangement  of  ch.  13  as 
well  as  ver,  32  and  the  characteristic  conclusion  indicate 
independence;  in  ch.  14,  ver.  3,  5,  15,  31,  and  in  ch.  15, 
ver.  8,  21,  41,  contain  information  not  in  Matthew.  It  is 
also  impossible  to  accept  the  use  of  Matthew  by  Mark 
without    including    Luke,    for    Mark    i  :  21-28,    35-39  ; 

1  DeCons.  I..  II.  4- 

2  Among  those  who  hold  either  a  total  or  at  least  partial  dependence  of 
Mark  on  Matthew  are  Mill,  Bengel,  Wetstein,  Griesbach,  Owen,  Hug,  Hil- 
genfeld,  Bleek,  Ebrard,  Greswell,  Keil,  Klostermann,  L.  Schulze,  and  Nosgen. 

3  For  an  excellent  resume  of  the  harmony  and  variation  by  numerical 
estimate  of  the  first  three  gospels  according  to  their  sections,  verses  and 
words,  see  Schaff.  Ch.  Hist.  I.,  p.  594  sq. 


INTROD  UC  TION.  xv 

12  :  41-44  are  found  only  in  Luke.^  A  combination 
would  therefore  be  necessary,  which  would  be  a  veri- 
table patchwork.  In  a  part  where  the  third  gospel 
were  followed  (Mark  4  :  35—6:44)  Matt.  13:54-58; 
14  :  3-12  would  be  suddenly  introduced,  and  Luke  5  :  39, 
wanting  in  Matt.,  omitted.  In  the  section  including 
Mark  9  :  38  sq.,  Luke  9  :  49,  50,  would  be  introduced, 
although  the  order  of  Matthew  had  been  previously  and 
subsequently  adhered  to.  Such  a  method  is  a  modern 
creation,  the  conception  of  imaginative  critics.'-^  It  finds 
no  support  in  Mark,  for  such  passages  where  apparently 
words  of  Matthew  and  Luke  were  artfully  combined  (as, 
e-  g-,  I  :  34,  42 ;  3^4,  5),  lose  their  argumentative  power 
from  the  fact  that  there  are  many  other  verses,  where 
there  is  no  dependence  and  the  same  redundancy,  which 
is  a  pecuharity  of  Mark  (cf.  i  :  32  with  16:2;  2:11  with 
2:9;  5  :  41  ;  4  :  39  with  6  :  51).  In  addition  there  are 
the  sections  4  :  26-29  ;  7  :  31-37  ;  8  •  22-26,  not  in 
Matthew  nor  Luke ;  45  expressions  nowhere  else  in  the 
N.  T.  ;^  the  frequent  mention  of  the  retirement  of  Jesus 
(i  :  29,  35,  45  ;  3:7;  (>  '.^,  etc.)  ;  the  independent  order 
in  the  apostolic  catalogue  (3  :  14  sq.)  ;  the  designation  of 
Christ  as  carpenter  (6  :  3),  the  name  of  the  blind  beggar 
at  Jericho  (10:46),  and  many  other  similar  details, 
which  demonstrate  the  originality  and  independence  of 
Mark. 

Another  supposition  is,  that  an  original  document,  the 


1  Clement  of  Alex.  (Eus.  H.  E.  VI.  14)  seems  to  indicate  the  dependence 
of  Mark  on  the  other  synoptic  gospels,  by  giving  Mark  the  third  place. 
This  is  the  position  of  Griesbach,  Fritzsche,  Theile,  De  Wette,  Keim, 
Bleek,  Delitzsch.  Salmon  looks  to  Luke  alone.  But  "only  one  third  of 
Mark  is  in  Luke."     (Schaff.) 

2  Cf.  the  construction  of  C.  Baur,  as  epitomized  byMorison,  p.  XLI. 
8  For  the  list,  see  Schaff,  Comp.  to  the  N.  T.,  p.  51. 


xvi  IN  TROD  UC  TION. 

so-called  "  Urmarkus,"  ^  forms  the  basis  of  the  present 
gospel  of  Mark.  The  historical  justification  of  this  view 
is  attempted  from  the  words  of  John,  the  Presbyter,  as 
told  by  Papias,  viz.,  "  Mark,  having  become  the  interpreter 
of  Peter,  wrote  down  accurately,  though  not  indeed  in 
order,  whatsoever  he  remembered  of  the  things  said  or 
done  by  Christ.  For  he  neither  heard  the  Lord  nor  fol- 
lowed  Him,  but  afterward,  as  I  said,  he  followed  Peter, 
who  adapted  his  teaching  to  the  needs  of  his  hearers,  but 
with  no  intention  of  giving  a  connected  account  of  the 
Lord's  oracles,  so  that  Mark  committed  no  error  while 
he  thus  wrote  some  things  as  he  remembered  them. 
For  he  was  careful  of  one  thing,  not  to  omit  any  of  the 
things,  which  he  had  heard,  and  not  to  state  any  of  them 
falsely."  The  accuracy  of  Mark  is  asserted,  while  the 
order  of  the  things  said  or  done  by  Christ,  i.  e.,  the 
chronological  order,^  is  denied.  This,  it  is  claimed,  is 
inconsistent  with  the  gospel  that  we  possess,  which  has  a 
chronological  order.  But  the  sequence  of  time  is  not  the 
principle  of  the  arrangement  of  Mark.  The  first  miracle, 
which  he  reports  (i  :  40-44),  belongs  in  point  of  time 
after  3  :  19.^  The  imprisonment  of  John  (6:17  sq.) 
occurred  much  earlier,  and  the  manner  in  which  Mark 
reports  it  shows  that  temporal  succession  was  not  the 
motive  of  his  gospel.  The  section  3  :  20-30  ought  to 
follow  I  :  39.  The  plucking  of  the  ears  of  corn  by  the 
disciples  (2  :  23  sq.)  took  place  most  probably  after  6  :  56. 
There  is  no  insurmountable  difficulty   in  applying  the 

1  This  is  advocated  by  Koppe,  Lachmann,  Weisse,  Wilke,  Schenkel, 
Holtzmann,  Weizsacker,  Jahn,  Meyer,  Handmann,  Resch,  and  others. 

2  Such  is  essentially  the  exegesis  of  the  "  Papias-Fragment  "  by  Zahn 
(I  p.  876),  to  be  preferred  to  Weiffenbach  (p.  44  sq.),  who  claims  the  absence 
of  all  order  from  the  "  Urmarkus  "  and  slights  the  force  of  "  accurately." 

8  Cf.  Luthardt,  Tabelle  zur  ev.  Synopse. 


rNTRODVCTlON.  xvii 

words  of  John,  the  Presbyter,  to  Mark  ;  and  therefore  no 
reason  can  be  given  why  an  unknown  and  non-existent 
document,  which  the  ingenuity  of  the  critics  has  very 
boldly,  subjectively  and  arbitrarily  reconstructed  in  many 
varying  and  contradictory  forms,  should  be  assumed  as 
the  basis  of  the  present  Mark.  Still  less  reason  is  there 
for  claiming  a  partial  dependence  on  the  so-called 
"  Logia  "  (oracles)  of  Matthew.^  This  theory  of  sources 
is  a  modern  fiction.  Luke,  who  knows  of  many  that 
have  taken  in  hand  to  draw  up  a  narrative  (i  :  l),  passes 
a  criticism  on  these  writers  ;  for  the  word  "  taken  in 
hand  "  {i-zyjiprjna'^)  in  its  N.  T.  usage  (Acts  9  :  29  ;  19  :  13) 
refers  to  an  undertaking  that  is  a  failure.  Over  against 
these  unnamed  writers,'^  that  are  inexact,  Luke  has  pro- 
mised an  accurate  account,  based  upon  what  eye-witnesses 
have  "  delivered  "  in  oral  tradition.^ 

Our  gospels  are  founded  on  oral  tradition.^  This  was 
the  manner  of  communicating  the  gospel-story,  whether 
"  publicly  and  from  house  to  house  "  (Acts  20  :  20),  or  in 
private  catechetical  form  (Acts  10  :  37  sq.).^  The  expres- 
sions which  are  used  for  instruction  in  the  gospel  are 
such  as  "  word,"  "  testimony,"  "  preaching,"  "  speaking," 
"tradition,"   "word   of   message,"  "message;"^   and  its 

1  The  words  of  Papias  about  Matthew  (Eus.  H.  E.  III.  39)  have  not  con- 
vinced me  of  their  inapplicability  to  the  present  Matthew,  in  so  far  as  they 
speak  of  "  Logia,"  which  does  not  refer  to  words  alone  (Weiffenbach,  p.  77 
sq.),  but  also  to  deeds  (Zahn,  I.,  p.  892). 

2  The  criticism  of  Luke  does  not  apply  to  Mark  (Joh.  Weiss),  but  to  the 
many  partial  accounts  with  their  germs  of  legends.  Origen  was  the  first  to 
see  this  import  of  the  words  of  Luke  (see  Zahn,  II.,  p.  625). 

^  Cf.  Nosgen,  N.  T.  Offenb.  I.,  p.  34,  52. 

*  This  is  held  by  Herder,  Gieseler,  Credner,  Lange,  Ebrard,  Thiersch, 
Norton,  Alford,  Westcott,  Godet,  Keil. 

5  Westcott,  p.  181. 

^  See,  e.  g.,  Acts  8  :  4,  5 ;  9  :  20 ;  14  :  7  ;  19  :  13 ;  Rom.  i  :  15; 
I    Cor.    I    :   19,   21  ;    2    Cor.   i  :    19;   10  :    16;   11    :  4;    Gal.    i  :  8,   16,   23; 


xviil  INTRODUCTION. 

reception  is  characterized  as  "  hearing,"  ^  while  "  reading" 
is  mostly  used  of  the  O.  T.^  The  influence  of  the  custom 
of  Palestine  was  in  favor  of  tradition.  The  sayings  of 
the  elders  and  the  various  interpretations  of  the  law  were 
thus  preserved.  "  Commit  nothing  to  '  writing '  "  was 
the  accepted  principle.  The  memory  was  schooled  to 
retain  not  merely  facts,  but  long  series  of  words  in  the 
exactest  manner.  Thus  also  the  gospel-story  and  the 
words  of  Christ  would  be  repeated  again  and  again,  and 
soon  obtain  a  stereotyped  form,  which  was  rigidly  held. 
Certain  groups  of  stories  would  come  to  be  told  together, 
which  will  often  explain  connections  where  chronology 
is  not  the  determining  factor.  The  early  Christian 
literature  shows  quite  a  number^  of  "  Agrapha,"  un- 
written sayings  of  the  Lord  (cf.  John  21  :  25),  which  are 
only  possible  on  the  supposition  of  oral  tradition.  This, 
too,  can  explain  the  high  estimate  of  tradition  among 
even  the  earliest  Church-fathers,  before  its  deformation 
began.  Polycarp  (Ad.  Phil.  VII.)  mentions  "the  word 
which  has  been  handed  down."  And  Irenaeus,  notwith- 
standing his  rejection  of  suspicious  traditions,  still  admits 
true  oral  accounts  of  the  wonders  and  words  of  the  Lord 
in  addition  to  the  four  gospels,  which  are  most  important 
to  him.^  With  such  oral  sources  the  dependence  of  Mark 
on  the  preaching  of  Peter  fully  accords. 

3.   Cliaractcristic  features.     The  language  a.rA  style  of 

4  :  13;  Eph.  6  :  19  ;  i  Thess.  2  :  2,  13  ;  2  Thess.  2:15;  3,6:  Tit.  1:3; 
Heb.  4  :  2. 

1  See,  e.  g.,  Acts  17  :  20;  Rom.   2  :  13;    Eph.   i  :  13;    i    rhess.   2  :  13;  k 
Tim.  1:13;  2:2;  James  i  :  22,  23,  25. 

2  See,  e.  g.,  Matt.  12  :  3,  5  ;  21  :  16,  42 ;   24  :  15  ;   Mark  2  :  25  ;   12  :  10,  26; 
13  :  14;   Luke  4  :  16;  6  :  3;    10  :  26;  Acts  8  :  28,  30,  32  ;   13  :  27  :   15  :  21. 

3Resch  has  undoubtedly  overstated  their  number  and  signihcairce.  oft&p 
using  various  readings  for  distinct  Logia. 
*  Zahn,  I.,  p.  168. 


INTRODUCTION.  xix 

Mark  are  peculiar  and  characteristic.  There  is  no  clas- 
sical elegance  and  flow,  but  the  harmony  of  the  Greek 
language  is  disturbed  by  the  roughness  of  the  Hebrew. 
The  argumentative  "  for  "  ^  is  very  rare,  while  the  Hebra- 
istic "and  "  occurs  constantly.  Provincialism  is  combined 
with  a  limited  and  repetitious  vocabulary.  Yet  with  all 
this  homeliness  force  and  power  are  united,  which  appear 
in  the  frequent  redundancy,''*  the  crowding  together  of 
participles,^  the  strong  negatives,*  the  contrast  of  oppos- 
ites,^  the  cognate  accusative,^  as  well  as  in  such  individual 
expressions  as  "rent"  (i  :  lo),  "  driveth  forth"  (i  :  12), 
"  tearing  him  and  crying  "  (i  :  26),  "  foameth  and 
grindeth  "  (9:  18),  and  ''wailing  greatly"  (5  :  38).  In 
addition  activity  and  life  are  everywhere  apparent.  The 
word  "straightway"  occurs  42  times,  and  "began"  is 
often  found."  The  imperfect^  and  the  historical  present^ 
constantly  recur.  The  events  are  presented  with  pictu- 
resque vividness.  The  very  words  spoken  in  Aramaic  ^^ 
are  reported,  and  the  direct  speech  ^^  is  preferred  to  the 
indirect.  The  exact  time^^  and  place  ^^  are  noted.  Pic- 
torial participles,  such   as  "  looking  up,"  "  looking  on," 


1  Cf.  e.g.  7  :  28;   10  :  45. 

22:21;  3:7;  4  :  14,  30 ;   5  :  42  ;  6:25;  7:8;  8  :  34,  etc. 

8  5  :  1 5,  25 ;  6  :  22,  54 ;   10:17;   1 2  :  28  ;   14  :  66,  67. 

*  I  :  44 ;  2:2;  3  :  20 ;  7:12;  9:8;   II  :  14,  etc. 

*  2  :  27 ;  3  :  26,  29 ;  4  :  17,  33 ;   5  :  26,  etc. 

6  I  :  16;   2  :  4;  3  :  28;   4  :  41  ;   7  :  7;   10:  38. 

"e.  g.  I  :45;   2  :  23;  4:1;   5  :  17  ;  6  :  2  ;  8  :  11,  etc. 

8  I  :  13,  22,  30;  2  :  2,   13,   16;  3  :  2,  I  ;  5  :  24;  6  :  3,  13,  20 ;   10  :  13,  etc. 

^  From  the  ninth  chapter  onward  it  is  found  more  frequently  than 
"straightway'"  in  the  whole  gospel,  e.g.,  9:19,  35;  10:  i,  16,  46,  55; 
II  :  2,    4,  15,  21,  33;   12  :  13,  14,  16,  18,  41,  43,  etc. 

10  3:  17;   5:41;  7  :  34;   14  :  36;   15:  34- 

"4:  39;   5:8,9,  12;  6:9,23,  31;  7  :  5;  8  :  16;  9:  II,  25;   14:  58,  etc. 

12  I  :  35;  2:  l;  4:35;  6:  2;   11  :  i,  II,  19;   15:  25;   16  :  2. 

182:13;  5  =  20;  7:  31;  12:41;  13:3;  14:68;  15:39;  16:5. 


XX  INTR  OD  tJC  T/ON: 

"  looking  around,"  "  groaning,"  are  employed  as  also  the 
affectionate  diminutives.^  Simplicity  and  naturalness, 
living  power  and  striking  force,  freshness  and  fragrance 
are  the  prominent  features. 

The  great  commotion  of  the  people  and  their  throng- 
ing^ around  Jesus,  whom  they  seek  even  when  he  would 
retire,  are  graphically  represented;  while  the  enmity^  of 
the  leaders  of  the  Jews,  particularly  of  the  Jerusalemites, 
and  the  non-receptivity  of  the  people  and  even  of  the 
disciples  *  are  not  forgotten.  But  the  central  figure,  real 
and  living,  is  Jesus,  shown  in  his  true  humanity,  needing 
sleep  and  repose  (4  :  38  ;  6:31),  subject  to  hunger  (i  i  :  12), 
moved  by  wonder  (6  :  6),  pity  (6  :  34),  grief  (7  :  34  ;  8  : 
12),  and  anger  (3  :  5  ;  8  :  33  ;  10  :  14) ;  and  yet  as  the 
mighty  lion^  of  Judah,  with  power  over  sickness  (i  :  23  ; 
3  :  I  ;  6  :  56)  and  victorious  strength  over  demons,  the 
servants  of  Satan,  who  dread  him.  (cf.  e,  g,  i  :  23,  26 ;  3  : 
II;  5:15;  7  :  26,  29,  30,  etc.).  Miracles  are  ever  wrought 
by  him,  who  is  "the  Son  of  God."^  The  gospel  of 
Mark  is  the  gospel  of  miracles,  which  are  however  not 
overvalued  (cf.  8:11    sq.).     It   is   in   itself  an    evidence 

1  5  :  23,  39,  41  ;  7  :  27  ;   14  :  47. 

2  I  :  22,  27  ;   2  :  1 2  ;  3  :  10,  32  ;  4  :  I,  41  ;   5  :  21  ;  6  :  2     etc. 

3  See,  e.  g.,  2  :  6;  3  :  6 ;  7  :  I  sq.;  8:11  sq.;  9  :   14  sq.;   12:1  sq.,  etc 
*  4  :  II,  40;  5  :  17,  40;  6  :  6,  52;  7  :  18;  S  :  17,  32,  etc. 

^  It  is  this  representation  of  Christ's  power  which  makes  the  lion  the 
appropriate  symbol  of  Mark.  It  was  not  always  his  symbol,  for  Irenaeus 
(Adv.  Haer.  III.,  11,  8),  seeing  in  the  first  verse  the  coming  down  of  the 
prophetical  spirit  from  on  high,  and  speaking  of  "  the  winged  aspect  of  the 
gospel,"  ascribes  the  eagle  to  Mark.  Later,  however,  the  lion  is  applied  to 
Mark,  for,  says  Victorinus  (Com.  on  Apoc.)  in  him  "  is  heard  the  voice  of 
the  lion  roaring  in  the  desert."  Through  Jerome  this  symbol  gained  gen- 
eral acceptance,  though  Augustine  (De  Cons.  I.  6)  assigns  the  man  to  Mark. 
All  of  the  symbolic  attributes  rest  on  the  vision  of  Ezekiel  (x  :  15  sq.; 
10  :  I  ;  II  :  22).     See  Schaff,  Ch.  Hist.  I.,  p.  585. 

^  For  the  frequent  occurrence  of  this  name  see  i  :  i. 


tNTRODUCriON.  Xxi 

against  those,  who,  while  accepting  its  primacy,  deny  the 
supernatural  and  attempt  to  reduce  to  a  lifeless  skeleton 
the  vigorous  creation  of  heavenly  power. 

4.  Integrity  of  the  gospel.  There  is  only  one  section 
of  Mark,  about  whose  genuineness  there  is  a  reasonable 
doubt,  ch.  16:  ver.  9-20;  but  this  has  been  much  dis- 
cussed.^ It  is  wanting  in  the  oldest  manuscripts,  the 
Sinaitic  and  Vatican  of  the  fourth  century,  and  all  the 
more  exact  manuscripts  known  to  Jerome  and  Eusebius, 
who  states  that  the  gospel  ended  "  they  were  afraid  " 
(16  :  8).  In  the  Regius  manuscript  L  of  the  seventh 
century,  several  MSS.  of  the  Ethiopic  version,  and  the 
best  Coptic  MSS.,  there  is  a  shorter  ending,^  which  has 
been  substituted  for  the  longer  in  the  Codex  Bobiensis(k) 
of  the  Old  Latin  Version.  This  outward  testimony  of 
the  MSS.  is  apparently  corroborated  by  the  difference  of 
the  style  and  language  of  this  section  from  the  rest  of 
Mark.  There  is  no  "  straightway,"  nor  any  other  fre- 
quent characteristic  expression  of  Mark.  The  words 
"disbelieved"  {r^-iarriaw^,  ver.  11),  "walked"  {jzopsuoixivo^i 
ver.  12),  "  manifested  "  (^sfaviuprndrj  ver.  14),  "  seen 
{deaaafxivoi;  xQx.  14),  "  speak  with  new  tongues"  (ver.  17), 


*  It  is  rejected  by  Credner,  Griesbach,  Lachmann,  Wieseler,  Tischen- 
dorff,  V.  Hofmann,  Tregelles,  Alford,  Westcott  &  Hort,  Reuss,  Kloster- 
mann,  Keim,  Holtzmann,  Meyer,  Weiss,  Zahn,  etc.,  and  defended  by 
Simon,  Mill,  Bengal,  Hug,  Schleiermacher,  De  Wette,  Strauss,  Kostlin, 
Bleek,  Ohlshausen,  Hilgenfeld,  Lange,  Ebrard,  Keil,  Schanz,  Nosgen, 
Scrivener,  Burgon,  Morison,  Cook,  etc. 

-  This  ending  is  :  "  All  things  announced  to  them  about  Peter  they  told 
briefly.  After  these  things  Jesus  himself  was  manifest ;  from  the  east  to 
the  west  he  sent  out  through  them  the  holy  and  incorruptible  preaching  of 
the  eternal  salvation."  The  form  and  vocabulary  of  this  conclusion  show 
its  late  date  and  spuriousness.  See  Zahn,  II.,  p.  920  sq.;  Westcott  «&  Hort, 
II.  Append.,  p.  30,  38,  44  sq. 


xxil  INTRODUCTION. 

"  drink  any  deadly  thing  "  (ver.  i8),  "  first  day  of  the 
week"  (ver.  9)  {jzino-ri  na{i{in-oo)'^  are  found  nowhere  else 
in  Mark.  The  promise  of  ver.  7  is  not  told  as  fulfilled, 
and  in  the  account  of  the  appearances  there  is  an  apparent 
climax  not  natural  to  Mark. 

But  this  testimony  is  outbalanced  by  opposite  wit- 
nesses. The  disputed  section,  which  is  full  of  apostolic 
elements  and  admitted  by  Zahn  to  have  been  known  in 
certain  circles  far  earlier  than  the  middle  of  the  second 
century,  is  found  in  most  of  the  MSS.,  beginning  with 
the  Alexandrine^  of  the  fifth  century,  and  in  most  ancient 
versions,  the  Itala  (k  excepted),  the  Vulgate,  the  Peshito, 
the  Curetonian  Syriac,  the  Coptic,  Gothic,  the  Ethiopic, 
in  the  Greek  and  Syrian  lectionaries.  Irenaeus,  much 
earlier  than  Eusebius,  knows  it  and  quotes  a  part  of  the 
igth  verse  (Adv.  Haer.  III.,  10,  6),  and  Tatian  includes 
it  in  his  "  Diatessaron,"  the  first  harmony  of  the  gospel 
(in  the  second  half  of  the  second  century).  The  ending 
of  ver.  8  is  also  a  very  improbable  one.  And  the  differ- 
ence in  language  is  partially  explained  in  the  case  of 
"  speak  with  new  tongues,"  "  drink  anything  deadly," 
"  disbelieved  "  and  "  manifested,"  which  are  rare  in  the 
N.  T.  (Luke  24  :  11,  41  ;  John  21  :  i),  from  the  nature  of 
the  matter  related.  What  appears  unsolved  is  largely  out- 
weighed by  correspondences  with  the  other  parts  of  Mark 
"  The  whole  creation  "  (ver.  15)  reminds  of  13  :  19  "the 
beginning  jof  creation  ; "  {-/-inztui)  "  lay  hands  on  the 
sick  "  (ver.  18)  of  "  the  sick  "  6  :  13  {app<ii<y-zd) ;  "  Signs  " 
(ver.  17  <rr,ijlui)  point  to  13  :  22,  and  "word"  (ver.  20 
rrjv  Xoyo-^^  to  2  :  2  ;  4  :  14,  etc.  And  the  "  hardness  "  of 
the  disciples'  hearts  (ver.  14)  is  a  peculiar  feature  of  Mark 

^  In  the  enumeration  of  these  peculiarities  almost  all  scholars  have 
drawn  on  Credner,  p.  io6. 

2  The  others  are  C,  D,  X,  T,  A,  2  etc. 


INTRODUCTION.  xxiii 

found  previously  6  :  52  and  8:17.  There  is  then  no 
overwhehiiing  argument  against  this  part  of  Mark,  which 
may  possibly  have  been  added  later,  because  Mark  was 
suddenly  interrupted  in  a  Neronian  persecution.^ 

5.  Purpose  and  Plan.  The  opening  of  the  gospel 
shows  its  purpose  to  be  the  relating  of  the  beginning  ^  of 
the  glad  tidings  of  the  Messiah-king.^  His  wonderful 
work  as  still  carried  on  through  his  disciples  (16  :  20)  is 
to  be  unfolded  in  its  inception.  The  gospel  as  a  power 
is  to  be  traced  to  its  beginning  and  source.  Its  prepara- 
tory announcement  was  made  by  John,  who  called  for 
the  repentance  necessary  to  enter  the  kingdom  to  come, 
and  preached  the  "  mightier  one  "  (i  :  2-8),  who  then 
appeared,  and,  endowed  by  the  Spirit,  began  to  call  the 
first  disciples  and  to  proclaim  the  kingdom  with  mighty 
word  and  wonderful  deeds  in  every  part  of  Galilee  (i  : 
9-45).  This  soon  .aroused  the  enmity  of  the  leaders  of 
the  people,  who  accuse  Jesus  of  blasphemy,  unholy  walk, 
disregard  of  sacred  traditions,  permissive  and  active 
breaking  of  the  sabbath ;  but  he,  showing  his  healing 
power,  his  call  to  sinners,  the  joyous  newness  of  his 
kingdom,  the  right  of  necessity  and  his  lordship  over  the 
sabbath,  triumphs,  though  a  dangerous  hate  is  aroused. 
(2  :  1-3  :  6).  The  knowledge  what  it  would  bring  and 
the  changeableness  of  the  multitude  move  the  Lord  to 
select  the  Apostles  as  companions  of  his  life  that  they 
might  be  assistants  in  his  work  (3  :  7-19).  They  are  to 
be  tried,  for  Christ  is  assailed  by  friends,  enemies  and 
his  own  kin  (3  :  20-35)  ;  and  to  learn  their  peculiar  privi- 
lege in  having  unfolded  the  mysteries   of   the  kingdom 

1  See  Kail,  Com.,  p.  145  sq.  ;   Morison,  p.  463  sq.;   Schaff,  I.,  p.  643  sq. 
Zahn,  II.,  p.  911. 

^  Grau  renders  this  "  Urevangeliiim,"  wrongly  inverting  the  order. 
*  See  I  :  i. 


icxiv  INTROD  VC  TlON. 

hidden  to  the  people  (4  :  1-34).  And  by  the  wonderful 
testimony  of  Jesus  of  his  power  over  nature  (4  :  33-41), 
over  Satan  (5  c  1-19))  sickness  and  death  (5  :  20-43), 
which  can  be  apprehended  by  faith,  they  are  to  be  led 
to  believe  in  him,  who  is  not  to  be  refused  because  of 
his  humble  earthly  home  (6  :  1-6).  Taught  thus  the 
twelve  are  sent  on  a  trial  missionary  journey  (6  :  7-13). 
The  first  part  of  Mark  ends  here,  and  the  introduction  to 
the  second  is  the  death  of  John  the  Baptist,  which  an- 
nounces the  end  of  him,  whose  herald  John  was.  But 
as  Herod  thinks  John  has  arisen,  there  is  a  prophecy  of 
Christ's  final  victory  (6  :  14-29).  He  now  desires  to  lead 
the  disciples  through  the  miracle  of  the  feeding  and  the 
stilling  of  the  storm  to  the  clearer  consciousness  how 
salvation  is  conditioned  by  the  dignity  of  his  own  person 
(6  :  30-52).  But  not  yet  are  they  able  to  see  this, 
although  in  companionship  with  Jesus  they  are  freed 
from  the  externalism  of  Judaism  and  instructed  in  the 
true  law  of  purity  (7  :  1-23).  The  borders  of  Israel  are 
crossed  and  Jesus,  who  with  difificulty  gains  real  followers 
among  the  Jews,  though  many  crowd  about  him,  shows 
how  freely  he  gives  salvation  even  to  the  Gentiles,  if  only 
the  right  confession  of  faith  be  made  (7  :  24-37).  Then 
the  disciples  aroused  by  a  second  miracle  of  feeding,  and 
warned  against  the  contaminating  influence  of  Pharisaism, 
are,  like  blind  men  gradually  receiving  sight,  brought  to 
see  and  confess  the  Christ,  as  distinct  from  all  heralds 
(8  :  1-29).  But  this  confession  is  not  yet  for  the  people, 
for  it  is  not  even  fully  understood  by  the  disciples,  who 
cannot  think  of  a  suffering  Messiah  and  self-denial  as  the 
way  to  glory  (8  :  30 — 9  :  31).  Therefore  but  a  select  few 
can  see  the  revelation  of  the  essential  divine  glorious  Son- 
ship  of  Christ,  into  the  fruition  of  which  he  enters  by  way 
of  suffering,  that  a  new  time   may  come  when  his  visible 


IN  TROD  UC  TION.  XXV 

presence  is  not  needed,  but  his  present  power  is  received 
by  the  prayer  of  faith  (9  :  2-29).  This  in  the  congrega- 
tion, founded  on  the  crucified  and  risen  Son  of  man, 
would  bring  the  new  law  of  greatness,  the  tolerant,  non- 
offending  and  self-preserving  love  (9  :  30-50).  And  the 
new  life  was  to  show  itself  in  the  home,  in  the  sanctity  of 
the  marriage-bond,  the  proper  estimate  of  children  and 
possessions  (10  :  1-31).  Then  begins  the  way  to  suffer- 
ing, which,  to  be  inflicted  by  Jews  and  Gentiles  and  so 
little  understood  even  by  the  select  disciples,  is  the  deed 
of  ministering  love  that  ransoms,  and  even  now  heals 
(10  :  32-52).  For  a  short  moment  the  Messiahship  is 
recognized  even  at  Jerusalem,  but  the  Jews  are  unfruitful 
and  cursed,  and  their  leaders  again  surround  Christ  with 
wicked  designs,  which  he  overcomes  though  prophesying 
his  near  end,  in  contemplation  of  which  the  prophecy 
of  the  last  things  is  given  (10  :  32 — 13  :  '}^'j').  The  last 
sufferings  begin  and  are  borne  to  their  bitter  end,  and  the 
rescuing  love  of  the  God-man,  though  met  by  human  self- 
confident  weakness,  avaricious  betrayal,  fierce  hatred, 
vacillating  injustice,  cruel  abuse  and  mockery,  saves  those 
that  are  to  be  saved  (14  :  i  — 15  :  47).  Then  arisen  and 
ascended  the  Lord  and  King  of  salvation  sends  out  his 
servants  working  through  them  in  the  word  and  confirm- 
ing them  by  signs  (16  :  1-20).-^ 

6.  Place  and  time  of  eoinposition.  This  gospel  was,  as 
reported  by  Clement  of  Alexandria,  most  probably  writ- 
ten at  Rome  and  for  Roman  readers,  Storr  alone  conject- 
ured that  it  was  composed  at  Antioch.  But  it  contains 
Latin  terms,^  mentions  Roman  measures  and  coins  (12  : 
15,  42),  and  watches  (13  :  35)  ;  and  describes  a  house  in 
Roman  style  (4  :  21).     It    speaks  of  a  Roman    pikeman 

1  In  this  plan  I  have  largely  followed  Klostermann,  but  with  some  changes. 
*  e.  g.  'e(T;j;arwf  e^av  (5  :23),ro  iKavov  ■koiuv  (15:  15). 


xxvi  INTRODUCTION. 

(6  :  27),  centurion  (15  :  39),  the  Praetorium  (15  :  16),  and 
adds  a  remark  interesting  to  the  friends  of  Rufus  at  Rome, 
(15  :  21  cf.  with  Rom.  16  :  13). 

Its  composition  could  not  have  taken  place  after  the  de- 
struction of  Jerusalem  (a.  D.  70),  because  that  catastrophe 
is  regarded  as  future  in  chap.  13.  Nor  could  it  have  been 
given  to  the  church  sooner  than  the  death  of  Peter  (be- 
tween 64-69  A.  D.),  for  Irenaeus  (Adv.  Haer.  III.,  i,  i)  re- 
lates that  it  was  written  after  the  death  ^  of  Peter  and 
Paul.  And  if  Clement  Alex.  (Eus.  VI.,  14,  5  sq.)  says 
that  Mark  wrote  while  Peter  was  alive,  who  when  he 
"  became  cognizant  of  this  he  neither  laid  an  interdict  on 
the  undertaking  nor  urged  its  fulfilment,"  this  does  not 
contradict  Irenaeus,  for  the  beginning  of  the  undertaking, 
not  its  completion  and  giving  to  the  Church,  is  spoken 
of.  The  probable  date  of  Mark  would  therefore  be  about 
68  or  69  A.D. 

1  lj.fra  (Ve  t7]v  tovtuv  eSn^nv  can   only   mean   death  not   departure,  (cf.   2 
Pet.  1:15).     See  Zahn,  note  in  I.,  p.  S87. 


CHAPTER  I. 

I.     The  beginning  of  the  gospel  of  Jesus  Christ,    the  Son  of  God. 

Ver.  I.  The  beginning  of  the  gospel  of  Jesus  Christ  is 
not  to  be  restricted  to  the  prophecy^  concerning  John 
the  Baptist  (ver.  2)  nor  to  his  preparatory  labor  (ver.  4  sq.), 
but  it  includes  the  appearance  and  all  the  consequent 
work  of  Jesus  while  in  the  flesh.  It  is  a  characteristic 
title  of  the  whole  gospel  according  to  Mark,  who  depicts 
the  historical  beginning  of  Christ's  mighty  works,  which 
are  to  continue  (chap.  16  :  17  sq.).  To  announce  these 
is  the  purpose  of  the  gospel  which  is  the  preaching  of 
the  glad  tidings  of  salvation,  and  not  a  written  record.^ 
(i  :  15  ;  13  :  10  ;  14  :  9  ;  Matt.  24:  14  ;  Luke  4  :  18  sq.)  It  is 
not  the  preaching  by  Christ,  which  would  simply  be 
gospel  (1:15,  Luke  20  :  i),  or  gospel  of  God  (i  :  14)  if 
the  divine  authorship  were  to  be  designated  (i  :  14;  i 
Thess.  2  :  2,  8  ;  i  Peter  4  :  17),  but  it  is  the  gospel,  whose 
content 3  (cf.  8  :  35  ;   10  :  29)  is  Jesus  Christ.     This  name 

1  Thus  Origen  ag.  Celsus,  II.  4. 

2  This  usage  of  the  word  gospel  prevailed  down  to  the  second  century. 
(Zahn,  Geschichte  des  N.  T.  Canons,  I.,  842,  869,  note.)  An  evidence  of 
this  is  also  found  in  the  superscriptions  of  the  gospels.  In  Mark  this 
superscription  was  evayyeXiov  K.  M,  except  in  K.  B  &  F,  which  have  only  Kara. 
Mdp/cov  (accdg.  to  Mark).  Late  cursives  read  to  Kara  M.  ayiov  evay/.  (the 
holy  gospel  accdg.  to  Mark),  and  seem  to  point  to  a  time,  when  the  gospels 
were  already  gathered  into  one  volume.  Keil.  p.  16:  Weiss,  p.  11).  On  the 
meaning  of  the  superscriptions,  cf.  Zahn,  I.,  164  sq. 

^  Winer  N.  T.  Grammar  (7th  ed.)  p.  1S6;  Cremer,  Bibl.  theol.  Worter- 
buch  der  N.  T.  Gracitat  (7th  ed.)  p.  31. 

I 


2  THE  GOSPEL  OF  ST.  MARK.  [i.  i. 

of  the  Lord  occurs  in  this  combination  in  the  gospels 
only  here  and  Matt,  i  :  i,  i8  ;  John  i  :  17.  By  its  use 
Mark  confesses  Jesus  to  be  the  Christ  (Matt.  16:  16; 
John  20  :  31).  Jesus  is  the  personal  name  of  the  Lord, 
but  as  it  expresses  His  saviourhood  (Matt,  i  :  21)  it  receives 
an  official  signification  in  Acts  19  :  14  (the  Jesus,  to\> 
Irj(Tom').'^  Christ  (Messiah)  is  used  primarily  as  the  official 
title  of  honor  for  the  anointed  of  God;  prophet  (Isai. 
61:1),  high-priest  (Lev.  4  :  3),  king  (i  Sam.  2:10;  12:3; 
16  :  6,  etc.  ;  2  Sam.  i  :  14 ;  19  :  21,  etc.  ;  Ps.  2  :  2  ;  18  :  50; 
20  :  6 ;  89  :  38,  etc.).  But  it  is  also  applied  person- 
ally to  Jesus  (9  :  41  ;  Rom.  5  :  8  ;  6  :  4;  8  :  10;  i  Peter 
I  :  11,19,  etc.).  Mark  shows  pre-eminently  the  kingship  of 
the  Christ,  who  is  the  son  of  God  2(i:ii;  3:11;  5:7; 
9:7;  13  :  32  ;  14:  61).  This  title  received  in  its  mes- 
sianic use  in  the  O.  T.  (2  Sam.  7  :  12-14;  Ps.  2  :  7)  a 
dignity,  which  made  it  more  than  human  ;  and  in  the  ex- 
pectation of  the  synagogue  the  son  of  God  was  infinitely 
superior  to  all  other  servants  of  God.^  In  the  N.  T.  the 
son  of  God  as  Messiah,  is  always  the  eternal,  supermun- 
dane son.^  The  central  idea  of  the  divine  Sonship  of 
Christ  is  that  of  likeness  of  image  and  identity  of  essence.^ 

1  Possibly  Jesus  may  originally  have  had  this  force  in  the  combination 
Christ  Jesus  (Rom.  3  :  24),  although  in  most  cases  there  is  no  trace  of  it 
(Rom.  8:2;    15:1;    i  Cor.  4:15;  Eph.  i  :  i  ;  Phil.  3  :  3,  etc.),  Cremer,  p. 

947- 

2  This  name  is  wanting  in  N  and  therefore  rejected  by  Tischendorf, 
Wesct.  &.  Hort.  Iren.  (ag.  Her.  III.  11,  8),  and  frequently  Origen  omit  it. 
But  it  is  found  in  all  the  other  uncials  and  cursives,  as  well  as  in  Iren.  III., 
10,  15 ;  16,  3 ;  and  occurs  so  often  in  Mark  and  is  so  characteristic,  that  it  is 
doubtless  original.  The  article  the  (to'v)  is  not  supported  by  N,  B,  D,  L, 
and  is  probably  spurious. 

3  Edersheim,  Life  and  Times  of  Jesus  the  Messiah  (5th  ed.)  I.,  173,  sq. 
*  Cremer,  p.  920. 

^  Nosgen,  Gesch.  der  N.  T.  Offenb.  I.,  153,  defines  all  sonship  as  likeness 
of  image  and  essence.  In  Christ  likeness  of  essence  is  replaced  by  identity. 
(John  10  :  30  ;  cf.  Matt.  11:  27  ;   Lk.  lO  :  22.) 


I.  2.]  CHAPTER  I.  3 

(Hebr.  i  :  i,  sq.)  How  glorious  is  the  title  of  the  gospel 
of  Mark  ;  in  itself  a  message  of  gladness  of  the  divine 
Redeemer-King ! 

2-8.  Even  as  it  is  written  in  Isaiah  the  prophet, 

Behold,  I  send  my  messenger  before  thy  face, 

Who  shall  prepare  thy  way ; 

The  voice  of  one  crying  in  the  wilderness, 

Make  ye  ready  the  way  of  the  Lord, 

Make  his  paths  straight ; 
John  came,  who  baptized  in  the  wilderness  and  preached  the  baptism  of 
repentance  unto  remission  of  sins.  And  there  went  out  unto  him  all  the 
country  of  Judaea,  and  all  they  of  Jerusalem  ;  and  they  were  baptized  of  him 
in  the  river  Jordan,  confessing  their  sins.  And  John  was  clothed  with 
camel's  hair,  and  had  a  leathern  girdle  about  his  loins,  and  did  eat  locusts 
and  wild  honey.  And  he  preached,  saying,  There  cometh  after  me  he  that 
is  mightier  than  I,  the  latchet  of  whose  shoes  I  am  not  worthy  to  stoop 
down  and  unloose.  I  baptized  you  with  water ;  but  he  shall  baptize  you 
^vith  the  Holy  Ghost. 

Ver.  2.  As  .  .  .  written.  As,  referring  to  an  implied 
"thus"  at  the  beginnirtg  of  the  4th  verse,  introduces  the 
only  quotation  from  the  O.  T.  used  by  Mark  himself  in 
his  gospel.  His  appeal  to  the  O.  T.  prophecy,  establishes 
the  truth  of  prophecy  by  its  fulfilment,  shows  the  provi- 
dential preparation  for  the  gospel,  and  exalts  the  writ- 
ten record  of  the  O.  T.  as  the  sure  Word  of  God.  In 
this  emphasis  of  the  written  Word  Mark  but  follows 
Christ's  example.  (7  :  6  ;  9  :  1 2  ;  1 1  :  1 7  ;  14  :  2 1 ,  27  ;  Matt. 
4:4;  7:10.)  The  written  word  is  cited  as  in  Isaiah 
.  o  .  prophet,!  but  the  first  part  (ver.  2)  is  a  quotation 
from  Mai.  3:1,  and  only  the  latter  half  (ver.  3)  is  found 
in  Isaiah  (40  :  3).  These  two  prophets  are  cited  under 
the  name  of  one,  not  because  of  a  lapse  of  memory ,2  nor 

1  This  reading  is  sustained  by  N  B,  D,  L,  A.,  the  Itala,  Peshito,  and  the 
principal  fathers.  The  Rev.  version  "  in  the  prophets  "  was  an  amendation 
to  escape  a  difficulty. 

2  Thus  with  a  polemical  purpose  Porphyry,  and  among  modem  commen- 
tators from  a  critical  bias,  Griesbach,  Bleek,  Meyer,  Weiss. 


4  THE  GOSPEL  OF  ST.  MARK.  [i.  2 

because  Isaiah  was  "  more  full  and  better  known,"  (Ben- 
GEL,)  nor  because  Mark  wishes  to  quote  briefly,  (Keil),  but 
to  show  the  inward  relationship  of  the  prophets  and  to 
exhibit  the  organic  nature  of  prophecy.  The  prophet 
whose  book  stood  at  the  head  is  named,  and  a  prophecy 
from  him,  who  occupies  the  last  place,  is  introduced,  to 
include  the  whole  range  of  prophecy  from  Isaiah  to  Mal- 
achi,  as  it  comes  to  be  fulfilled. — Klostermann.  Isaiah 
has  the  melody,  and  Malachi  adds  the  harmony.  (Cf. 
similar  cases  Matt.  21:5;  Rom.  9  :  27.)  The  whole  pas- 
sage, which  agrees  closely  with  the  Hebrew  original,  is 
different  in  substituting  "  thy  "  for  "  my  "  before  "  face  " 
and  "way."  This  accords  with  the  time  of  fulfilment, 
in  which  the  Father  speaks  to  the  Son.  Here  the  dif- 
ference of  persons  is  noted,  while  in  Malachi  the  identity 
of  essence  is  brought  out.  This  prophet  announces  in 
God's  name :  Behold  .  .  .  messenger.  As  a  remarkable 
immediate  act  the  Lord  of  Hosts  (Mai.  2  :  16)  makes 
known  the  sending  forth  of  His  own  peculiar  messenger 
to  the  Christ,  as  taking  place  before  his  face,  which  is 
here  a  descriptive  pleonasm  for  "  before,"  and  expresses 
temporal  precedence.  It  is  to  be  the  work  of  the  mes- 
senger to  prepare  thy  way.  The  roads  in  the  East  are 
mostly  wretchedly  constructed  and  not  at  all  kept.^ 
When,  therefore,  a  king  or  noted  personage  comes  a  special 
quartermaster  must  build  a  road.^     And  the  construction 

1  Thomson  (The  Land  and  the  Book,  I.  65,)  called  the  road  par  excel- 
ence  between  Beirut  and  Sidon  "  a  villainous  path." 

-  But  even  such  preparations  or  repair  of  former  roads  often  leaves  them 
in  bad  condition.  Thus  Dr.  Trumbull  (.Studies  in  Oriental  Social  Life,  p. 
217)  relates:  At  Hebron  as  our  party  entered  the  Holy  Land  from  the  des- 
ert below,  we  were  told  that  the  Crown  Prince  of  Austria  was  just  before  us, 
and  that  the  word  had  gone  out  from  the  Turkish  authorities  to  prepare 
his  way  in  advance.  At  this  our  dragoman  was  delighted,  as  he  was  sure 
we  should  find  the  roads  in  excellent  condition  all  the  way  northward. 


I.  3,  4-]  CHAPTER  I.  5 

of  such  a  highway  is  a  sign  of  royal  greatness.  But  how 
much  greater  is  He  for  whom  a  spiritual  way  was  to  be 
prepared,  as  was  proclaimed  by  the,  Ver.  3,  voice  .  .  . 
wilderness.  This  voice  is  suddenly  heard,  calling  with 
great  earnestness  ;  and  it  is  "  a  voice  "  because  the  mes- 
sage is  to  be  everything,  the  messenger  nothing.  He  is 
merely  the  crier  in  the  wilderness,  which  symbolized  the 
condition  of  Israel.  Living  in  the  land  of  promise  they 
had  made  it  a  spiritual  wilderness  of  individual  and 
social  religious  desolation  and  corruption.  In  such  a 
state  the  crier,  because  of  the  immediate  coming  of  the 
Lord,  should  call :  "Make  .  .  .  Lord."  The  people  should 
prepare  themselves  by  removing  the  hills  of  pride  and 
self-righteousness,  and  filling  up  the  hollows  of  sin  in  their 
hearts  by  sincere  repentance.  Thus  a  way  would  be 
made  not  for  men  to  come  to  God,  but  for  God  to  come 
to  men.  It  is  the  Lord's  way,  on  which  His  kingship  is 
to  appear.  It  was  made  by  His  command  and  to  serve 
His  purpose  in  His  gracious  approach  to  men,^  who  were 
to  make  .  .  .  straight,  by  laying  aside  all  crookedness, 
hypocrisy,  and  deceit  (Luke  3  :  7).  Thus  there  would  be 
a  real  plain  (Is,  40  :  4).  In  accordance  with  this  prophecy, 
Ver.  4,  John  came.  Corresponding  to  the  expectancy 
created  by  the  prophecy  John  is  introduced  in  the  midst 
of  his  labor,  as  he  who  baptized.  Baptizing  is  mentioned 
before  preaching,  not  as  in  Matt.  28  :  19  for  its  initiatory 
character  ;  but  Mark  loving  to  dwell  upon  activity,  points 
out  the  most  characteristic  work  of  John  (i  i  :  30),  which 

Again  and  again  he  said  gratefully :  "  This  road  has  been  prepared  for  a 
prince.  I  wish  there  was  always  a  prince  before  us."  He  evidently 
thought  that  the  road  was  better  than  usual ;  but  we  did  not  see  how  it 
could  ever  have  been  worse. 

^  Cf.  Trumbull,  Primitive  Idea  of  "  The  Way  "  (Studies  in  Oriental  Social 
Life,  p.  219  sq.) 


6  THE  GOSPEL  OF  ST.  MARK.  [i.  4,  5. 

was  performed  in  the  wilderness.  This  was  the  wilder- 
ness of  Judaea,  which  beginning  at  Jerusalem  extends 
southeast  to  the  Dead  Sea  and  is  about  fifteen  miles 
broad.  It  is  a  "  frightful  desert  " — ROBINSON,  "  the  hot- 
test chasm  in  the  world  " — HUMBOLD,  "  a  dreary  waste  of 
rocky  valleys ;  in  some  parts  stern  and  terrible — the  rocks 
cleft  and  shattered  by  earthquakes  and  convulsions  into 
rifts  and  gorges." — Geikie.  In  this  desert  John  preached  1 
.  .  .  sins.  This  baptism,  preached  and  administered,  had 
its  O.  T.  prediction  in  Ez,  36  :  25;  Zech.  13  :  i.  It  went 
beyond  the  symbolical  purifications  of  the  O.  T.  in  its 
condition  of  repentance,  which  it  not  only  illustrated,  but 
required  of  those  seeking  baptism,  and  sealed  in  baptism. 
This  repentance,  is  not  merely  a  change  of  mind,  affecting 
the  whole  personality,  and  the  adoption  of  entirely  new 
motives,  but  it  is  fundamentally  a  change  of  attitude  to- 
ward God  in  the  inwardness  of  man's  nature  by  thorough 
conversion.  (Matt,  3:11;  Luke  3:3;  Acts  13  :  24; 
Rom.  2:4:2  Cor.  7  :  10  ;  2  Tim.  2  :  25).  Such  repent- 
ance receives  in  baptism  remission  of  sins.  It  was  a  bap- 
tism into  remission,  i.  e.  God's  free  forgiveness  (Luke  i  : 
"]"]  \  3:3,  Acts  2  :  38).  Forgiveness  was  not  only  sym- 
bolized, nor  regarded  as  a  distant  purpose,  but  it  was  really 
imparted  by  baptism  as  means  to  the  repentant  heart. 
But  this  baptism  did  not  give  the  new  life  of  the  Christian 
"  baptism  of  regeneration,"  for  it  did  not  bestow  the 
Spirit.  (Acts  19  :  2,  sq. ;  John  7  :  39  ;  Acts  2  :  38 ;  Tit. 
3  :  5.)  (See  Excursus  i,  p.  29.)  John's  work  was  so 
novel,  that,  Ver.  5,  there  .  .  .  Jerusalem.  "John  came 
not  to  men,  but  they  had  to  go  to  him  " — Klostermann, 
and  all,  i.  e.  the  great  mass  of  the  people,  came  not  only 
from  the  province    of  Judsea,   but   from    the  capital,  to 

1  Preaching  (Kr/pvaauv)   does  not  possess  its  usual  N.  T.  signification  of 
heralding  the  gospel,  because  otherwise  determined  by  it  object. 


I.  6.]  CHAPTER  I.  y 

satisfy  their  curiosity.  But  many  were  won  and  baptized 
.  .  .  Jordan,  which  designates  the  location,  and  not  the 
mode  of  baptism.  To  this  they  were  admitted,  after 
confessing  their  sins.  The  confession  {i^ofioXoyou/isxit)  was 
an  outspoken  admission  of  transgressions  (Acts  19  :  18  ; 
James  5:16;  i  John  i  :  g.).^  Such  an  open  confession 
before  men,  and  especially  before  those  called  of  God,  is 
salutory  because  of  its  humiliation  and  the  consolation 
received.^  Ver.  6.  And  .  .  .  hair.  He  wore  a  rough 
coat  made  of  thick  cloth  woven  from  the  coarse  woolly 
tufts  on  the  hump  of  the  camel.^  And  the  coat  was  girt 
up  with  a  IcatJicrn  girdle,  a  plain  strap  of  untanned 
leather  used  by  the  poor,  instead  of  the  costly  silk  or 
linen  girdle  (Jer.  13:1;  Ezekiel  16  :  10),  which  was  often 
ornamented  with  gold  or  silver  (Rev.  1:13;  15:6),  and 
possessed  by  the  wealthy.  This  austere  garb  fitted  to  the 
plain  fare  of  John,  locusts  .  .  .  honey.  The  former  al- 
lowed by  the  law  as  food  (Lev.  11  :  21,  22)  were  eaten 
raw.  To-day  they  are  sold  in  the  bazaars  cooked,  fried 
or  scalded.  Wild  honey  is  found  largely  in  the  clefts  and 
fissures  of  the  limestone  rocks,  but  also  in  trees,  and  at 
times  even  in  the  skulls  of  dead  animals.^  This  food 
shows  the  ascetic  life  of  John,  which  was  a  living  sermon 
reproving  worldliness  and  calling  to  repentance.  To  the 
announcement  of  this  (Matt.  3  :  4-12:  Luke  3  :  7-18), 
described  by  Mark  only  in  its  striking  action  and  not  in 
its  leading  words,  John  adds  the  heralding  of  Christ  and  his 
relation  towards  Him,  for,  Ver.  7,  he  ...  I,       Although 

^  The  synoptical  gospels  do  not  contain  the  deeper  conception  of  sin  as  a 
quality  and  condition,  even  in  Matt.  12  :  31  sin  {afiapria)  means  an  act,  cf 
Mark.  3  :  28. 

2  Cf.  Luther's  Sermon  v.  d.  Beicht  u.  d.  Sacrament  (Erl.  Ed.  11,  p.  166  sq.). 
Tischred.  Erl.  Ed.  59 :  78.  Sermon  v.  Sacr.  d.  Leibs  u.  Bluls  Christi  (Erl. 
Ed.  29  :  352.)  ^  Geikie,  N.  T.  Hours,  I.,  p.,  30S. 

*  Thomson,  II.,  p.  362.     Geikie,  I.,  p.  336. 


8  THE  GOSPEL  OE  ST.  MARK.  [i.  7-9. 

not  yet  knowing  as  after  Christ's  baptism  the  majesty  of 
His  person  and  therefore  the  secret  of  His  might,  John 
still  sees  in  Christ  one  of  greater  power  in  His  preaching 
and  baptism,  as  well  as  in  person.  Of  Him  he  says  the 
latchet  .  .  .  undo.  Mark  reports  the  confession  of  John 
which  most  strikingly  exhibits  his  deep  humility ;  for  he 
deems  himself  not  only  unworthy  to  "bear  Christ's  san- 
dals "  (Matt.  3  :  1 1),  but  even  to  stoop  and  unloose  their 
thongs,  a  most  menial  service.  The  dignity  of  the 
"  mightier"  is  so  much  greater  than  that  of  his  greatest 
herald  (Luke  7  :  28),  that  the  lowest  service  is  too  great  an 
honor.  "Humility  is  the  best  adornment  of  a  teacher  (i 
Peter  5  :  3)" — Starke.  In  such  humility  John  says: 
Ver.  8,  I  .  .  .  water.  The  baptism,  looked  upon  as 
completed,  is  designated  merely  according  to  its  outward 
element.  Its  efificacy  (ver.  4)  is  not  mentioned,  because 
less  than  that  of  Christ,  who  would  baptize  with  .  .  , 
Ghost,  This  baptism,  as  is  evident  by  the  addition  "  fire  " 
(Matt.  3  :  II  ;  Luke  3  :  16),  refers  primarily  to  the  first 
outpouring  of  the  Spirit  (Acts  2  :  2  sq.),  but  it  also  in- 
cludes the  ordinate  coming  of  the  Spirit  in  Christian 
baptism  (John  3  :  5). 

9-1 1.  And  it  came  to  pass  in  those  days,  that  Jesus  came  from  Nazareth  of 
f  lalilee,  and  was  baptized  of  John  in  the  Jordan.  And  straightway  coming 
up  out  of  the  water,  he  saw  the  heavens  rent  asunder,  and  the  .Spirit  as  a 
dove  descending  upon  him :  and  a  voice  came  out  of  the  heavens,  Thou  art 
my  beloved  Son,  in  thee  I  am  well  pleased. 

Ver.  9.  And  .  .  .  days,  i.  e.  in  the  days  of  John's  bap- 
tizing and  preaching,  that  Jesus  .  .  .  Galilee,  His  place 
of  abode, ^  which  is  beautifully  situated  on  the  lower  slope 
of  rounded  hills,  that  enclose  a  sequestered  hollow,  and 
at  a  distance  of  about    14  miles  from  the  sea  of  Galilee. 

^  For  an  excellent  description  of  Nazareth,  see  Ninck,  Auf  biblischen 
Pfaden,  p.  176  sq. 


I.  lo]  CHAPTER  I.  g 

And  .  .  .  John.  The  baptism  of  Jesus  was  not  the  ded- 
ication to  His  work,  but  the  entrance  upon  it,  by  fulfill- 
ing righteousness  (Matt.  3  :  15),  in  taking  upon  Himself 
a  baptism  not  needed,^  for  the  purpose  of  His  identifica- 
tion with  sinful  men  and  the  fulfilling  for  them  righteous- 
ness, which  they  could  not  of  themselves  attain.^ 

Ver.  10.  Straightway  3  .  .  .  asunder.  From  the  Jordan 
where  Christ  had  stood  to  be  baptized,  not  necessarily  by 
immersion,*  He  came  out,  and  as  Mark  forcibly  reports 
the  heavens  were  rent  asunder,^  for  He  was  here,  through 
whom  heavenly  blessings  and  messengers  could  descend 
and  men  ascend  (John  1:51).  Upon  Him  came  the 
Spirit  .  •  .  descending.  The  dove  was  a  fitting  embodi- 
ment for  the  Spirit,  because  of  its  purity  (Song  of  Songs 
6  :  9)  and  therefore  its  use  in  purifications  (Lev.  14  :  22), 
as  well  as  its  gentle,  peaceful  simplicity  (Ps.  74  :  19;  Matt. 
10  :  16).  But  it  is  the  dove  in  its  descent,  which  the 
Spirit  employs,  to  symbolize  the  brooding  warmth  *^  in 
the  inception  of  redemption  even  as  in  creation  (Gen. 
I  :  2).     The  dove   of  Noah  has  found   its  antitype,   for 

1  In  the  gospel  of  the  Hebrews,  Christ  is  said  to  have  been  invited  by  his 
mother  and  brothers  to  come  to  the  baptism  of  John,  and  to  have  answered: 
"  What  have  I  sinned,  tliat  I  should  go  and  be  baptized  of  him  ?  Unless, 
perchai\ce,  this  very  thing  I  have  said  is  ignorance."  The  latter  part  shows 
the  heretical  influence  of  the  Nazarenes,  as  they  begin  to  cast  a  doubt  upon 
Christ's  sinlessness.  Cf.  Resch,  Agrapha,  p.  345  against  Handmann, 
Hebraerevangelium,  p.  67  sq. 

-  Nosgen,  p.  189  ;  also  in  his  Com.  Matt.  3:11:  Luther,  sermon  in  House 
postil  for  Epiphany,  Erl.  Ed.  I.  p.  142. 

3  This  word  so  characteristic  of  Mark  is  rendered  uniformly  in  the  Rev. 
version.  In  the  Auth.  version  it  is  translated  in  seven  different  ways,  as 
straightway,  immediately,  forthwith,  as  soon  as,  by  and  by,  shortly,  anon. 
Cf.  Schaff' s  Companion  to  Greek  and  Engl,  version,  p.  359. 

*  Cf.  Weidner,  On  Mark,  p.  52. 

''  Matt,  and  Luke  have  simply  "  opened." 

fi  Cf.  Creuzer,  Symbolik,  as  quoted  by  v.  Hofmann,  Weissag.  u.  Erfiill.  II., 

P-73- 


lO  THE  GOSPEL  OF  ST.  MARK.  [i.  ii. 

"  therefore  the  dove  also  appears,  not  bearing  an  olive 
branch,  but  pointing  out  to  us  our  Deliverer  from  all 
evils,  and  suggesting  the  gracious  hopes." — ChrysoSTOM. 
To  accomplish  this  deliverance  Jesus  is  anointed  to  His 
messianic  work  by  the  Spirit  (Isai.  6i  :  i),  and  "  now  He 
begins  rightly  to  be  Christ." — LUTHER.  And  He  is 
further  attested,  for,  Ver.  1 1,  a  voice  .  .  .  heavens.  The 
voice  of  the  Father^  confirms  the  extraordinary  witness 
of  the  Spirit,  and  "  we  behold  and  see  as  it  were  in  a 
divine  spectacle  exhibited  to  us  the  notice  of  our  God  in 
Trinity." — AUGUSTINE.  This  voice  ^  is  directed  to  John 
and  Christ,  although  Mark  reports  only  its  import  for 
Christ.  To  Him  the  Father  said  :  "  Thou  .  ,  .  Son." 
The  Son  is  beloved,  not  merely  as  the  obedient  or  chosen 
one  (Luke  9  :  35  ;  Rom.  11  :  28),  but  as  the  only  Son 
(Jerem.  6  :  26  ;  Am.  8  :  10).^  "  He  is  the  Beloved  (Eph. 
I  :  6),  through  whom  as  the  Son  of  His  love  (Col.  1:13) 
the  love  of  the  Father  is  given  to  the  whole  human  race 
(John  3:  16;  17:  26)." — Starke.  And  in  this  Son 
the  Father  is  tuell  pleased,  not  merely  because  of  their 
eternal  relation,  but  because  of  the  Son's  obedience  in 
the  work  of  redemption  (Isai.  42  :  1,2;  John  4  :  34  ; 
Rom.  5  :  19). 

12,  13.     And  straightway  the  spirit  driveth  him  forth  into  the  wilderness. 

1  The  heretical  gospel  of  the  Hebrews,  reports  a  threefold  voice,  and  has 
the  Spirit  calling  Christ  his  Son.  And  yet  Handmann  would  have  us  be- 
lieve that  these  inventions  are  the  basis  of  the  simple  gospel  story.  Sancta 
Simplicitas  ! 

^  This  voice  could  not  have  been  inserted  in  the  gospel  as  a  Jewish 
notion,  as  found  in  the  Rabbinic  "  Bath-Qol,"  because  the  Bath-Qol  came 
after  the  Spirit  ceased,  is  rarely  an  echo  of  the  divine  voice,  and  the  occa- 
sions on  which  it  is  used  are  often  "  shocking  to  common  and  moral  sense." 
Edersheim  I.,  p.  285. 

^  Cf.  the  Septuag.  Zech.  12  :  10;  Judg.  11  :  34;  Ps.  22  :  20,  where 
fiovoyevyg  is  used.     Nosgen  on  Matt.  3  :  16;  Cremer,  p.  18. 


1.12,13-]  CHAPTER  I.  II 

And  he  was  in  the  wilderness  forty  days  tempted  of  Satan  ;  and  he  was  with 
the  wild  beasts;  and  the  angels  ministered  unto  him. 

Ver.  12.  The  .  .  .  forth.  The  Spirit  becomes  a 
mighty  force  impelHng  the  only-begotten  Son  above  the 
measure  of  other  sons  of  God  (Rom.  8:14);  and  the  Son 
willingly  goes  into  the  wilderness,  which  is,  according  to 
the  traditional  supposition,  the  wild  region  near  Jericho 
round  about  Mount  Quarantania.^ 

Ver.  13.  In  this  He  remained  forty  days,  like  Moses  and 
Elijah,  and  the  people  of  Israel.  During  this  time  He  was 
tempted  of  Satan  again  and  again,  by  temptations  not 
mentioned  by  Matthew,  and  prior  to  the  last  three  (Matt. 
4  :  i).  The  possibility  of  temptation  is  given  in  Christ's 
human  nature.  Its  necessity  was  that  of  His  work  both 
for  Himself,  and  for  us  as  the  second  Adam.  It  was  no 
dream,  phantasy  or  mental  occurrence,  but  a  real  outward 
event.  Christ  was  really  tempted,  but  was  sinless  (Hebr. 
4  :  15)  ;  He  could  feel  (sentire)  the  temptation,  but  could 
not  assent  (consentire).  "  With  a  peccable  human  nature 
He  was  impeccable  ;  not  because  He  obeyed,  but  being 
impeccable  He  so  obeyed,  because  His  human  was  in- 
separably connected  with  His  divine  nature." — Eder- 
SHEIM.2 

And  .  .  .  beasts.  This  describes  the  utter  lonely  and 
forsaken  state  of  Christ,  in  which  He  was  without  all 
human  comfort.  But  angels  .  .  .  him.  They  who  de- 
sired to  look  into  the  deep  mysteries  of  redemption  (i 
Peter  1:12)  were  sent  to  cheer  and  sustain  their  Lord 
bodily  and  spiritually,  and  to  be  witnesses  of  His  victory. 
"  Temptation  preceded,  that  victory  might  follow.     The 


^  Thomson,  II.,  p.  450. 

2  Cf.  Ullmann's  Sinlessness  of  Jesus  (Engl.  Trans.)  p.  264 ;  Frank,  Chrl. 
Wahr.  II.,  p.  174;  Nosgen  I.,  p.  196;  Nebe,  Ev.  Perikopen  II.,  p.  86  sq. 


12  THE  GOSPEL  OF  ST.  MARK.  [i.  14. 

angels  ministered  that  the  dignity  of  the  victor  might  be 
attested." — Jerome. 

14,  15.  Now  after  that  John  was  delivered  up,  Jesus  came  into  Galilee, 
preaching  the  gospel  of  God,  and  saying,  The  time  is  fulfilled,  and  the 
kingdom  of  God  is  at  hand :  repent  ye,  and  believe  in  the  gospel. 

Ver.  14.  After  ...  up  into  the  hands  of  Herod 
Antipas  (6:17  sq.),  Jesus  .  .  .  Galilee,  and  began  His 
ministry   there.      His    preaching  was    the  .  .  .  fulfilled. 

The  fuhiess  of  time  (Gal.  4:4;  Eph.  i  :  10),  the  proper 
time  divinely  appointed  and  wrought  out  in  the  history 
of  Israel  had  come.  This  Christ,  the  fulfiller,  but  not 
John,  could  announce  ;  and  therefore  when  Christ 
preaches  (ver.  13),  "The  .  .  .  hand,"  He  takes  up  the 
proclamation  of  John  (Matt.  3  :  3),  pronounces  nearness 
of  the  kingdom  as  presence.  The  kingdom  is  at  hand  in 
the  King.  The  kingdom  of  God,  although  made  known 
by  O.  T.  prophecies  (Isai.  2  :  1 1  ;  Jer.  23  :  5  ;  Ezek. 
34  :  23  ;  Micah  4)  and  typified  in  God's  royal  rule  over 
Israel  to  Israel's  blessing  and  salvation  (Exod.  15  :  19; 
Deut.  7  :  6  sq. ;  33  :  5),  is  in  its  fulness  a  N.  T.  conception, 
for  that  order  of  things  in  which. God's  rule,  i.  e.,  the 
assertion  of  His  will,  appears  for  the  realization  of  His 
plan  of  salvation. — Cremer.  Its  foundations  are  the 
treasures  (Matt.  13  :  44  sq.)  and  free  gifts  of  salvation 
(Matt.  22  :  I  sq.  ;  Luke  14  :  16  sci.)  ;  its  life-principle  is 
the  divine  Word  (Matt.  13  :  19  sq.  ;  Mark  4:13  sq.) ;  its 
character  in  this  life  mixed,  owing  to  the  Enemy  (Matt. 

13  :  24;  Matt.  13  :  47)  ;  its  nature  inward  and  spiritual 
(Luke  17  :  20;  John  3:5;  Rom.  14:  17),  but  not  hidden, 
for  it  comes  into  view  (Matt.  11  :  12  ;  12  :  28 ;  13:11,19). 
Its  development  ever  continuing  (Matt.  13:31;  Mark 
4  :  30  sq. ;  Matt.  13  :  33)  it  is  present  (Matt.  4:17;  10  :  7  ; 
Mark  12  :  34;  Luke  1 1  :  8  sq.).     But  it  is  also  future,  and 


I.  15.]  CHAPTER  I.  13 

its  consummation  comes  at  the  end  of  this  present 
world  (Matt.  6:  10;  25:  34;  Mark;  14:  25;  Acts 
14  :  22  ;  I  Cor.  6  :  9,  etc.).^  The  condition  of  entrance 
into  this  kingdom  Christ  announces  with  the  words: 
Ver.  15,  "  repent  .  .  .  gospel."  The  preaching  of  repent- 
ance by  John  is  confirmed  by  the  use  of  the  same  term  ; 
and  faith,  which  John  had  directed  to  the  person  of  Jesus 
(1:7;  John  I  :  15,  19  sq.,  29  sq.),  is  by  Jesus  Himself  at 
first  centred  upon  His  message.  From  this  Christ  in 
proper  time  leads  to  His  person.  The  faith  required  is 
the  trust,  which  is  concentrated  and  fixed  upon  its  ob- 
ject.^ The  double  demand  of  Jesus  includes  the  whole 
saving  truth,  for  "  as  in  the  first  member  Christ  convicts 
of  sin,  in  the  latter  He  consoles  us  and  shows  the  remis- 
sion of  sins." — Apology  of  Augs.  Conf. 

16-20.  And  passing  along  by  the  sea  of  Galilee,  he  saw  Simon  and 
Andrew  the  brother  of  Simon  casting  a  net  in  the  sea  :  for  they  were  fishers. 
And  Jesus  said  unto  them,  Come  ye  after  me,  and  I  will  make  ye  to  become 
fishers  of  men.  And  straightway  they  left  the  nets,  and  followed  him. 
And  going  on  a  little  further,  he  saw  James  the  son  of  Zebedee,  and  John 
his  brother,  who  also  were  in  the  boat  mending  the  nets.  And  straightway 
he  called  them :  and  they  left  their  father  Zebedee  in  the  boat  with  the 
hired  servants,  and  went  after  him. 

Ver.  16.   Passing  ,  .  .  Galilee,   in  an    incidental  walk, 

1  Cremer,  p.  194;  Nebe,  I.,  p.  163 ;  Schmid,  Bibl.  Theol  des  N.  T.  (5th  ed.) 
p.  115;  Frank,  Chrl.  Wahrheit,  II.  375  ;  Nosgen,  I.  2S0  sq.  342,  345  ;  and  es- 
pecially Jul.  Kostlin,  Religion  u.  Reich  Gottes,  in  which  the  idea  of  Ritsc'i', 
that  the  kingdom  of  God  is  merely  an  ethical  community,  is  thoroughly 
refuted  by  a  comparison  of  N.  T.  teaching.  Cf :  also  Schnedermann,  "Jesu 
Verkiindigung  und  Lehre  vom  Reich  Gottes,"  especially  II,,  yj  sq.,  77  sq. 

2  Believe  {■Kimtvuv)  is  used  with  h'  (in,  permanence)  only  here  in  the 
gospels,  and  Eph.  i  :  13;  Gal.  3  :  26;  with  iizi  and  the  accus.  Matt  27  : 
42  expressing  direction  and  rest  upon  ;  and  with  «f  showing  direction  to- 
wards and  into  Mark  9  :  42  ;  Matt.  18  :  6.  See  Keil ;  Winer,  N.  T.  Gram., 
p.  213;  Cremer,  p.  766;  Thayer,   Lexicon,  p.  184,  511. 


14  THE  GOSPEL  OF  ST.  MARK.  [i.  i6. 

which  had  its  deep  purpose,  Christ  came  to  the  shores  of 
the  Sea  of  Galilee,  also  called  Gennesaret  (Luke  5  :  i)  and 
Tiberias  (John  6  :  i)  in  the  N.  T.  It  is  a  pear-shaped 
lake  about  13  miles  long  and  from  4  to  6  miles  broad, 
and  broadest  at  the  north  end.  Its  depth  is  about  160 
feet,  and  its  level  600  feet  below  the  sea.  Its  water, 
which  is  somewhat  salty,  is  filled  with  many  species  of 
fish.  The  shores,  in  Christ's  day,  very  fertile  and  populous, 
recede  at  the  plain  of  Gennesaret,  Tiberias,  and  at  the 
outflow  of  the  Jordan ;  but  mostly  they  are  steep  lime- 
stone and  basalt  hills.^  At  the  shores  of  this  sea  Jesus 
saw  Simon,  the  son  of  Jonas,  who  is  thus  named  until 
3:16,  and  thereafter  always  Peter,  except  when  rebuked 
by  the  Lord  in  the  Garden  of  Gethesemane  (14  :  37). 
By  nature  impulsive  and  fiery,  in  temperament  sanguine, 
Simon  was  enthusiastic,  bold,  straightforward,  but  at 
times  fearful.'^  With  Simon  Jesus  found  Andrew,  Simon's 
brother,  who  had  originally  called  Simon  to  discipleship 
(John  I  :  41),  before  the  present  call  of  Christ  to  apostle- 
ship.  Of  the  character  of  Andrew  we  have  but  two 
glimpses  (John  6  :  8;  12  :  22);  he  seems  to  have  had 
some  of  the  forwardness  of  his  brother,  but  less  energy 
and  faith.^     These  two  brothers  were  casting  a  net,  which 

1  Smith's  Bible  Diet. ;  Tristram,  Land  of  Israel,  p.  426  sq. ;  Thomson,  I., 

541- 

2  Beyond  the  testimony  of  the  Acts  and  the  Epistles  of  Peter,  nothing  is 
known  of  his  later  labors.  The  tradition  of  his  martyrdom  (John  21  :  19), 
is  first  mentioned  by  Clement  of  Rome  (Ad.  Cor.  5.),  who  does  not  how- 
ever name  the  place.  But  this  must  have  been  Rome.  (Ign.  Ad.  Rom.  4.) 
That  Peter  was  bishop  in  Rome  rests  only  upon  late  and  uncertain  tradi- 
tion. (First  found  in  Jerome,  de  vir.  ill.  i.)  Cf.  Notes  on  Eusebius  H.  E. 
by  Dr.  McGifford,  Nicene  and  Post  Nicene  Fathers,  2d  Series,  Vol.  I.,  pp. 
115,  129,  132. 

3  The  traditions  about  Andrew,  his  labor  in  Scythia  and  his  crucifixion, 
are  very  contradictory.  The  traditions  concerning  the  later  labors  of  the 
various  apostles  are  supposed  by  Lipsius  to  be  connected  originally  with  that 


I.  17,  19.]  CHAPTER  I.  15 

was  neither  the  drag-net  (Matt.  13  :  47,  48),  nor  the  bag- 
net  (Luke  5  :  4  sq.),  but  the  casting-net,  "  which,  when 
skillfully  cast  from  over  the  shoulder  by  one  standing  on 
the  shore  or  in  a  boat,  spreads  out  into  a  circle,  as  it  falls 
upon  the  water,  and  then  sinking  swiftly  by  the  weight 
of  the  leads  attached  to  it,  encloses  whatever  is  below 
it  "  (Trench,  N.  T.  Synonyms).^  As  the  brothers 
were  thus  at  work,  the  call  of  Christ  came.  Ver.  17, 
Come  .  ,  .  me  (cf.  2  Kings.  6  :  19),  which  asked  them  to  for- 
sake their  present  calling,  and  in  following  after  Jesus  to  be 
prepared  for  their  higher  calling,  upon  which  they  were 
to  enter  later.  They  were  to  be  Fishers  of  men  (Jer. 
16  :  16),  and  to  catch  human  souls  with  the  gospel-net 
(Matt.  13  :  47).  "  It  is  God's  manner  to  invite  every  one 
to  Himself,  with  a  voice  most  comprehensible  to  each 
one  "  (Chemnitz),  and  therefore  fishers  are  called  to  gos- 
pel-work under  the  name  of  their  human  work,  which 
would  indicate  to  them  at  once  the  difificulties  of  their 
new  calling  (Luke  5  :  5),  as  well  as  the  need  of  divine 
blessing  (Luke  5  :  6),  The  men  of  "  low  degree " 
are  chosen  to  the  noblest  work  (i  Cor.  i  :  26  sq.). 
Ver.  18.  And  .  .  .  him.  As  sudden  as  their  call  had 
been,  they  were  prompt  in  self-denying  obedience. 
"  Their  heart  was  then  such,  that  if  they  had  much,  yea 
the  whole  world,  they  Would  have  left  all.  It  is  not  to  be 
wondered  at  that  they  arose  so  quickly  and  followed  Christ 
without  a  prophecy  and  promise,  but  only  that  they 
should  be  fishers  of  men  ;  but  what  does  Christ's  word 
not  effect,  when  it  comes  into  the  heart  ?     It  is  a  living, 

of  their  separation  at  Jerusalem.  But  "  the  efforts  to  derive  from  varying 
traditions  any  trustworthy  particulars  as  to  the  apostles  themselves  is  almost 
wholly  vain."     (Mcfiifford  on  Eusebius,  p.  132.) 

'  On  the  various  modes  of  fishing,  see  Thomson,  II.,  p.  79  sq. ;  Geikie,  I., 
p.  220. 


l6  THE  GOSPF.L  OF  ST.  MARK.  [i.  19,  20. 

active,  fiery  word,  it  docs  not  return  without  profit  and 
blessing." — Luth?:r.  After  this,  Ver.  19,  Christ  going 
a  little  further  saw  James  .  .  .  Zebedee,  one  of  the  three 
favored  apostles,  who  was  the  proto-martyr  among  them, 
being  beheaded  by  Herod  Agrippa,  A.  D.  44  (Acts  12  :  2))- 
The  epithet  "  the  Elder  "  was  added  to  distinguish  him 
from  James  the  Little  (Mark  15  :  40),  James,  the  son  of 
Alphaeus  (Mark  3  :  18)  and  James,  the  brother  of  the  Lord, 
surnamed  "the  Just"  (Gal.  i  :  19).  With  James  was 
John  his  brother,  the  evangelist.  A  second  pair  of 
brothers  follow  Christ.  "  Blessed  are  such  brothers, 
whose  natural  bond  of  brotherhood  grace  sanctifies  and 
confirms."  ^ — Besser.  These  brothers  were  in  .  .  .  nets, 
preparing  to  begin  their  work,  when  called.  Some,  as 
James  and  John,  are  called  in  the  preparation  for  their 
earthly  labor,  others,  as  Simon  and  Andrew,  when  already 
in  the  midst  of  work.  Upon  the  invitation  of  Christ, 
James  and  John,  Ver.  20,  left  .  .  .  servants.  The  fact 
that  Zebedee  had  hired  servants,  shows  that  his  business 
must  have  been  more  extensive  than  that  of  Simon  and 
Andrew,  and  may  indicate  that  James  and  John  were 
men  of  some  means,  thus  helping  to  explain  John  19: 
26,  27.     They  could  with  less  sacrifice  than  the  sons  of 


1  On  the  way  to  martydom,  Clement  relates  in  Hyptop.,  Bk.  VII.  (Eus. 
H.  E.  II.  9),  according  to  a  tradition  not  improbable,  "  that  the  one  who  led 
James  to  the  j  udgment  seat,  was  moved,  and  confessed  that  he  was  himself  a 
Christian.  They  were  both  therefore  led  away  together ;  and  on  the  way 
he  begged  James  to  forgive  him.  And  he,  after  considering  a  little  said, 
"  Peace  be  with  thee  "  and  kissed  him.  And  thus  they  were  both  beheaded 
at  the  same  time."  Epiphanius,  who  probably  confuses  this  James  with  the 
brother  of  the  Lord,  says  that  he  was  unmarried  and  a  Nazarite.  Equally 
untrue  are  the  Latin  legends  of  James'  labors  in  .Spain  and  his  burial  in 
Compostella.     McGifford,  Eus.,  p.  in. 

2  Besser  reminds  of  the  similar  cases  of  Moses  and  Aaron,  Basil  and 
Gregory  of  Nyssa. 


I.  2I.J  CHAPTER  I.  ly 

Jonas  leave  their  work  ;  but  in  leaving  their  father  they 
left  more  (Matt.  lO  :  37). 

21-28.  And  they  go  into  Capernaum;  and  straightway  on  the  sabbath 
day  he  entered  into  the  synagogue  and  taught.  And  they  were  astonished 
at  his  teaching :  for  he  taught  them  as  having  authority,  and  not  as  the 
scribes.  And  straightway  there  was  in  their  synagogue  a  man  with  an  un- 
clean spirit ;  and  he  cried  out,  saying,  what  have  we  to  do  with  thee,  thou 
Jesus  of  Nazareth  .'  art  thou  come  to  destroy  us  ?  I  know  thee  who  thou 
art,  the  Holy  One  of  God.  And  Jesus  rebuked  him,  saying,  Hold  thy 
peace,  and  come  out  of  him.  And  the  unclean  spirit,  tearing  him  and  cry- 
ing with  a  loud  voice,  came  out  of  him.  And  they  were  all  amazed,  insomuch 
that  they  questioned  among  themselves,  saying.  What  is  this  ?  a  new  teach- 
ing !  with  authority  he  commandeth  even  the  unclean  spirits,  and  they  obey 
him.  And  the  report  of  him  went  out  straightway  everywhere  into  all  the 
region  of  Galilee  round  about. 

This  healing,  although  occurring  after  Christ's  remark- 
able  sermon  in  Nazareth  (Luke  4  :  31)  is  characteristically 
selected  by  Mark  to  introduce  Christ  in  His  power. 

Ver.  21.  And  they  go.  The  "and"  used  almost  al- 
ways by  Mark  to  introduce  a  new  scene,  does  not  imply 
temporal  connection  unless  indicated,  but  serves  to  bring 
on  the  various  pictures  in  quick  succession.  Thus  Christ 
is  shown  with  His  newly-called  apostles  entering  into 
Capernaum,  Christ's  own  city  (Matt.  9  :  i),  as  the  place 
of  His  abode,  and  scene  of  some  of  His  most  remarkable 
works.  Its  exact  site  is  one  of  the  unsettled  questions 
of  Palestinian  topography,  for  it  has  been  so  brought 
down  into  the  dust  (Matt.  1 1  :  23).  The  Scriptural  data, 
that  it  was  on  the  lake  of  Galilee  (Matt.  4  :  13),  a  place  of 
custom  (Mark  2  :  14),  near  Bethsaida  and  Chorazin  (Matt. 
II  :  21),  are  not  sufficient  to  determine  the  dispute.  Most 
scholars  favor  Tell  Hum,^  two  miles  southwest  of  the  en- 

1  The  supporters  of  Tell  Hum  are  Dr.  Wilson,  Major  Wilson,  Thomson, 
Stanley,   Dixon,   Ritter,  Baedeker,  Delitzsch,  Plumptre,  Schaff,  Edersheim, 
Farrar.     Porter,  Kiepert,  Sepp,  Geikie,  after  the  lead  of  Robinson  select 
2 


i8  THE  GOSPEL  OF  ST.  MARK.  [i.  22. 

trance  of  the  Jordan  into  the  sea  of  Galilee.  In  Caper- 
naum Christ  and  His  disciples  on  the  sabbath  day,  which 
they  kept  as  Israelites  obedient  to  the  law,  entered  into 
the  synagogue.  If  Tell  Hum  be  the  site  of  Capernaum 
we  have  a  slab  of  the  lintel,  which  was  over  the  entrance 
to  the  synagogue,  built  by  the  centurion  (Luke  7  :  5),  and 
on  it  is  pictured  a  pot  of  manna  (John  6:31  sq.).  The 
synagogue  was  probably  built  of  marble,  a  rectangular 
hall  with  pillared  portico.  Within  at  the  south  end,  op- 
posite the  gallery  reserved  for  the  women  at  the  north, 
was  the  holy  ark  containing  the  rolls  of  the  law  and  the 
prophets,  before  which  sat  the  rulers  and  elders.  In  the 
centre  was  the  platform  (Bima)  from  which  Christ  taught 
after  the  prayers  were  said  and  the  selection  from  the 
Pentateuch  (Perashah,  pericope)  was  read.  Such  teaching 
was  in  accordance  with  the  general  privilege  of  an  Israel- 
ite.^ Ver.  22.  And  .  .  .  authority.  Christ's  preaching 
rested  upon  His  mighty  "  I  say  unto  you,"  upon  the 
authority  of  His  person,  which  like  glorious  heavenly 
sunshine  broke  forth  through  His  meekness  and  lowli- 
ness. '  Sweet  and  gentle  as  were  His  words,  they  were 
mighty  withal,  thrusting  home  at  the  conscience,  uncov- 
ering sin  in  its  deepest  recesses  and  unfolding  the  great- 
ness of  the  Father's  love  and  mercy.  It  is  not  to  be 
wondered  at,  that  men  were  astonished  at  such  teaching, 
the  like  of  which  they  had  never  heard,  for  Christ  taught 
not  as  the  scribes,  who  in  their  office  as  copyists  of  the 
law  had   allowed   exactness  to  become  quibbling  about 

Khan  Minyeh,  about  3  miles  south  of  Tell  Hum  and  near  the  shore.  Tris- 
tram (Land  of  Israel,  p.  442)  supposed  'Ain  Mudwarah  to  be  the  correct 
site,  but  afterward  abandoned  it.  See  Smith's  and  Schaff' s  Bible  Diet., 
Thomson,  I.,  p.  542  sq.,  Edersheim,  I.,  365  sq.,  Ritter,  Jordan,  p.  335  sq., 
Wilson,  Lands  of  the  Bible,  IL,  139  sq. 

1  Vitringa  de   Synag.  Vet.  IIL,  i  :  7  ;  On  the  whole  structure  of  a  syna- 
gogue, Edersheim,  I.,  p.  433;  Farrar,  Life  of  Christ  (rev.  ed.),  p.  1^7. 


T.  23.  24.]  CHAPTER  I.  19 

the  letter,  and  had  degraded  their  instruction  into  dis- 
cussions about  subtle  niceties  and  distinctions.  They 
ever  sought  for  minute  differences,  and  relied  for  every 
statement  upon  some  authoritative  rabbinical  interpreta- 
tion. Thus  their  teaching  was  dead  formalism,  without 
life  and  power.i  Ver.  23.  And  .  .  .  spirit.  Even  the 
synagogue  is  not  free  of  the  unclean,  for  there  is  present 
a  man  possessed  with  a  demon,  who  is  called  an  unclean 
spirit  ^  because  of  his  unholy,  wicked,  Satanic  nature. 
(On  demoniacal  possession  see  EXCURSUS  II.  p.  31.)  The 
demon,  Ver.  24  cried  out,  using  the  voice  of  the  man 
possessed,  and  saying  ^  .  .  .  thee.  What  is  there  to  us 
and  thee  ;  why  dost  thou  interfere  ?  "  Thou  hast  thy 
kingdom,  leave  us  ours." — CHEMNITZ.  The  demon 
speaks  for  the  other  demons,  who  "  make  common  cause 
with  each  other." — Bengel.  The  "  very  presence  of 
Christ  was  felt  to  be  an  interference." — MORRISON. 
Him  the  demon  at  once  addresses  as  Jesus  of  Nazareth*" 
not  by  diabolical  artifice,  nor  to  despise  Him  (John 
I  :  46).  It  is  simply  Christ's  human  name,  by  which  He 
was  ordinarily  known.  Continuing,  the  demon  says  :  art 
...  us  ?  It  is  better  with  Luther  to  make  this  an 
affirmation,   thou   comcst    to    destroy   us.     There    is    no 

^  Edersheim,  I.,  p.  94  sq.  Farrar,  p.  189.  For  a  clear  exposition  of  the 
difference  between  Christ's  teaching  and  that  of  one  of  the  noblest  scribes, 
Hillel,  see  Delitzsch's  monograph  :  "  Jesus  u.  Hillel." 

2  Mark  uses  unclean  spirit  almost  as  often  (i  :  23,  26,  27  ;  3  :  1 1,  30 ;  5:2, 
8,  13;  6  :  7;  7  :  25)  as  demon  (i  :  33,  34,  39;  3  :  15,  22;  5  :  15,  18;  6: 
13:7:  26;  29,  30;  16  :  9,  17.  Matt,  employs  it  only  10  :  i  ;  12  :  43  ;  and 
Luke  less  than  demon  (4  :  36 ;  6:18;  8  :  29 ;  9  :  42 ;   1 1  :  24). 

3  The  interjection  (ea)  "let  us  alone,"  found  in  the  Auth.  version  is 
wanting  in  X  B,  D,  Itala,  Peshito,  etc.,  and  was  probably  interpolated  from 
Luke.  4  :  34. 

^  Mark  makes  use  of  the  adjective  "  Nazarene  "  {^aCapnroc)  in  10  :  47  ; 
14  :  67  ;  16  :  6,  which  occurs  elsewhere  in  the  gospels  only  Luke  4  :  34. 
Matt,  and  John  always  use  Nai^wpdiof. 


20  THE  GOSPEL  OE  ST.  MARK.  [i.  25-27. 

doubt  with  the  demon,  that  Christ  has  come  to  give  him 
and  his  fellow-demons  over  to  judgment  and  destruction 
(i  John  3:8);  for  he  confesses  tremblingly  (James  2  :  19) 
I  .  .  .  art,  and  adds  to  the  human  name  the  divine,^ 
the  Holy  One  of  God.  Christ  is  the  Holy  One  (Luke  4  : 
34;  Ps.  16:  10;  Acts  3  :  14)  above  the  holy  prophets 
(Luke  I  :  70),  priests  (Ps.  106  :  16),  apostles  (Eph. 
3  :  5),  saints  (Acts  9  :  13  ;  Rom.  i  :  7),  not  as  the  one 
especially  and  above  measure  (John  3  :  34)  anointed 
as  Messiah  by  the  Holy  Spirit  and  sent  into  the  world 
as  sanctified  (John  10  :  36),  but  as  the  absolutely  sinless 
Son  of  God  (Acts  4  :  27,  30).^  The  holiness  of  Christ 
is  the  greatest  dread  of  the  unclean  spirit,  because  it 
augurs  the  certainty  of  the  defeat  of  sin  and  the  power 
of  Satan.  This  Satanic  spirit  Christ  (ver.  25)  rebuked,  for 
"  He  would  not  that  the  truth  should  proceed  from  an 
unclean  mouth," — Atpianasius,  by  which  Satan  sought 
to  impress  men  that  Christ  was  in  league  with  him  (Luke 
11:15).  Therefore  Christ  said,  Ver.  25:  "  Hold  .  .  .  him." 
Christ  muzzles  the  demon  like  a  beast  (i  Cor.  9:9; 
I  Tim.  5  :  18),  and  by  His  word  of  power  ejects  him. 
Ver.  26.  And  .  .  .  him,  throwing  about  the  man  in  con- 
vulsions into  the  midst  of  the  people  (Luke  4  :  35),  and 
crying  .  .  .  voice,  making  a  terrible  outcry,  came  out  of 
him.  Ver.  27.  And  .  .  .  amazed  (9:  15;  10:24;  14:33; 
16  :  5).  The  astonishment,  which  had  arisen  during 
Christ's  teaching  (ver.  22),  now  rose  to  such  a  height, 
that  those  present  begin  in  feverish  excitement  to  discuss 
with   each   other:    "  What  ^  .  .  .  him!"    (Lsai.    34:  16). 

1  Cf.   Iren.  ag.    Her.  IV.  6,  6.  Terttdl.  ag.  Praxeas,  26.     Augustine  On 
Baptism  ag.  Donatists,  chap.  10;  On  John,  Tract  VII.,  6. 

2  Cf.  Keii  on  this  pas.sage  as  against  Meyer  &  Weiss. 

2  The  reading,   "  A   new  teaching  with  authority,"  supported  by  N  B,  L, 
33,  etc,  but  unknown  to  the  fathers,  is  to  be  preferred  (v.  22). 


I.  28-31.]  CHAPTER  I.  21 

Ver.  28.  And  the  report  of  Christ  went  everywhere  into 
.  .  .  about,  i.  e.  into  all  the  province  of  Galilee  out  from 
and  about  Capernaum. 

29-31.  And  straightway,  when  they  were  come  out  of  the  synagogue, 
they  came  into  the  house  of  Simon  and  Andrew,  with  James  and  John. 
Now  Simon's  wife's  mother  lay  sick  of  a  fever  ;  and  straightway  they  tell  him 
of  her  :  and  he  came  and  took  her  by  the  hand,  and  raised  her  up  ;  and  the 
fever  left  her,  and  she  ministered  unto  them. 

Ver.  29.  When  1  .  .  .  synagogue.  The  succeeding 
event  is  connected  temporally  with  the  previous  account. 
Christ  and  His  disciples  come  .  .  .  Andrew.  Andrew, 
who  is  not  mentioned  in  this  connection  by  Matthew, 
originally  lived  with  Simon  who  was  probably  the  head 
of  the  household,  at  Bethsaida  (John  i  :  44) ;  but  after- 
ward they  removed  to  Capernaum.  At  their  home  they 
may  have  found  no  festal  meal,  as  was  customary,  on  this 
sabbath,  for,  Ver.  30,  Simon's'^  .  .  .  fever.  This  "burning 
fever,"  which  is  still  prevalent  in  the  Galilean  lake  region, 
was  in  all  probability  caused  by  the  miasmic  vapors, 
arising  from  the  marshy  plains.^  Ver.  31.  And  straight- 
way, when  Jesus  entered  the  house,   the   people  of  the 

^  The  reading  "they"  is  found  in  K,  L,  A,  C,  while  "he"  occurs  in 
B,  D,  2. 

2  The  N.  T.  tells  us  nothing  further  of  Simon's  wife,  than  that  she  accom- 
panied her  husband  on  his  missionary  travels  (i.  Cor.  9  :  5).  But  an  old 
tradition,  which  there  is  no  reason  to  doubt,  reported  by  Clement  Alex. 
(Strom.  VII.  11)  and  quoted  by  Eus.  H.  E.  III.  30,  relates  this  account  of 
her  martyrdom  :  "  They  say,  accordingly,  that  when  the  blessed  Peter  saw 
his  own  wife  led  out  to  die,  he  rejoiced  because  of  her  summons  and  her  re- 
turn home,  and  called  to  her  very  encouragingly,  and  comfortingly,  address- 
ing her  by  name,  and  saying  'Oh,  thou  remember  the  Lord.'  Such  was  the 
marriage  of  the  blessed,  and  their  perfect  disposition  toward  those  dearest 
to  them."  Canon  Cook,  who  has  used  this  account  in  his  Com.  on  Mark, 
calls  it  exceedingly  beautiful  and  free  from  the  monastic  taint  found  in  later 
writers. 

3  Thomson,  I.  547. 


i2  THE  GOSPEL  OF  ST.  MARK.  [i.  32-34. 

household  run  up  and  tell  him,  as  the  physician,  from 
whom  they  expect  help.  And  He,  before  whose  presence 
all  evil  flees,  took  .  .  .  hand  (5  :  41),  and  by  His  simple 
touch  from  which  there  went  out  power  (5  :  30)  gave  her 
strength,  and  raised  her  up  to  health,  for  the  fever  ^  left 
her  immediately.  And  .  .  .  them.  Christ  came  to 
minister,  and  not  to  be  ministered  unto,  but  yet  He 
receives  the  loving  service  of  those  whom  He  helped. 
To  serve  Him  is  the  best  use  of  health  regained.  This 
use  Simon's  wife's  mother  made,  in  performing  the  first 
deaconess-work  for  Christ  and  His  disciples. 

32-34.  And  at  even,  when  the  sun  did  set,  they  brought  unto  him  all  that 
were  sick,  and  them  that  were  possessed  with  devils.  And  all  the  city  was 
gathered  together  at  the  door.  And  he  healed  many  that  were  sick  with 
divers  diseases,  and  cast  out  many  devils  ;  and  he  suffered  not  the  devils  to 
speak,  because  they  knew  him. 

Ver.  32.  At  even,  which  Mark  defines  more  accurately: 
when  .  .  .  set,  and  therefore  the  sabbath  ended,  t/uy 
brought  unto  Christ,  who  was  still  at  Simon's  house,  the 
sick  and  the  demoniacs.  Ver.  33.  And  .  .  .  city,  i.  e.  the 
body  of  the  people,  was  at  the  door.  Ver.  34.  Christ 
healed  divers  diseases,  for  He  was  Lord  over  all  sick- 
nesses, which  are  distinguished  from  demoniacal  posses- 
sion, that  was  siii  generis.  The  demons  cast  out  were 
not  sufTered  to  speak  (ver.  25)  for  they  knew  Him.^ 


1  Edersheim  (I.  486)  shows  very  aptly  how  altogether  different  in  "sub- 
lime simplicity  "  the  healing  of  Christ  was  from  the  magical  methods 
of  the  Jews,  by  referring  to  the  remedy,  which  the  Talmud  prescribes  for 
the  same  disease,  "  of  which  the  principal  part  is  to  tie  a  knife  wholly  of 
iron  by  a  braid  of  hair  to  a  thornbush,  and  to  repeat  on  successive  days 
Ex.  III.  2,  3,  then  verse  4,  and  finally  verse  5,  after  which  the  bush  is  to 
be  cut  down,  while  a  certain  magical  formula  is  pronounced." 

2  The  addition  "  to  be  Christ "  rests  upon  the  authority  of  B,  C,  G,  L,  M, 
but  it  was  probably  inserted  from  Luke  4  :  41. 


1. 35-37.]  CtiAPTEi^  1.  2% 

35-39.  And  in  the  morning,  a  great  while  before  day,  he  l"OSe  up  and 
went  out,  and  departed  into  a  desert  place,  and  there  prayed.  And  Simon 
and  they  that  were  with  him  followed  after  him  ;  and  they  found  him,  and 
say  unto  him,  All  are  seeking  thee.  And  he  saith  unto  them,  Let  us  go 
elsewhere  into  the  next  town,  that  I  may  preach  there  also  ;  for  to  this  end 
came  I  forth.  And  he  went  into  their  synagogues  throughout  all  Galilee, 
preaching  and  casting  out  devils. 


Ver.  35.  In  the  morning  (Matt.  20  :  i),  is  more  closely 
defined  as  a  .  .  .  day,  when  it  was  yet  very  nightly 
i^v^'^ijya)  and  dark,  long  before  dawn,^  Christ  rose  up  (Ps. 
57:8)  and  went  out  of  the  house  unto  a  desert  place,  an 
uninhabited  barren  region,  that,  undisturbed.  He  might 
gain  strength  for  new  work  and  new  victory.  More  than 
once  such  retirement  took  place :  and  Mark,  who  por- 
trays most  strikingly  the  constant  activity  of  Christ,  men- 
tions more  frequently  than  any  other  evangelist  these 
times  of  withdrawal  (i  :  45  ;  3:7  sq.  ;  6  :  6,  31,  32  ;  7  : 
24 ;  8  :  27  ;  9  :  2  ;  1 1  :  1 1  ;  1 1  :  19).  At  this  time  Christ 
prayed  (6  :  47  ;  Ps.  63  :  i),  and  "  made  the  desert  place  a 
temple  of  God  by  His  prayers." — Lange.  His  injunction 
(Matt.  6  :  6)  He  confirms  by  His  own  life,  which  was  one 
of  prayer  (Matt.  26  :  36  ;  Luke  5  :  16;  9  :  29;  22  :  32  ; 
John  17:1  sq.).  Ver.  36.  And  in  the  morning  Simon 
and  they  .  .  .  him,  i.  e.  Andrew,  James,  John,  together 
with  the  multitude  (Luke  4  :  42)  follozved  after  Christ  ; 
they  sought,  hunted,  pursued  with  great  earnestness, 
until  they,  Ver.  ^^J,  found  Him.  Blessed  are  those  that 
seek  Christ,  for  they  shall  find  him  (Matt.  7  :  7).  As 
they  find  Jesus  they  say  :  "All  .  .  .  thee."  It  was  the 
desire  of  most  to  find  Christ,  not  for  their  souls,  as  the 
preacher  of  the  Word,  but  for  their  bodies  as  the  Healer 
of  their  diseases.     Therefore,  Ver.  38,  he  ,  .  .  them,  His 

^  Wyclif  renders  this  very  quaintly:  "in  the  morenynge  ful  erly." 


24  THE  GOSPEL  OE  ST.  MARK.  [i.  38,  39. 

disciples,  let  .  .  .  elsewhere.i  The  divine  blessing  is 
not  to  be  restricted  to  one  city,  but  to  be  spread  first 
into  the  next  tozuns,  or  village,  cities  (xw,ao7r<>/lc;9),  of  which 
Galilee  was  very  full.  Josephus  (Jew.  Wars,  III.,  3,  2  ; 
Life  45),  exaggerating  somewhat,  mentions  204  cities  and 
villages,  of  which  the  least  was  said  to  contain  15,000  in- 
habitants. The  population  in  the  thickly  sown  cities  and 
villages,  was  so  dense  owing  to  the  richness  of  the  soil.^ 
In  these  places  Jesus  wished  to  preach,  for  He  says:  to 
this  .  .  .  forth,  not  from  Simon's  house  or  Capernaum, 
but  from  the  Father,  who  sent  me  into  the  world  (Luke 
4  :  43  ;  John  8  :  42  ;  John  13:3;  16  :  27).  Christ's  first 
work  was  to  preach  the  gospel,  and  His  deeds  were  to 
call  attention  to  and  confirm  the  Word.  The  miracles  of 
Christ  were  to  be  but  attestations  of  His  truth.  Ver.  39. 
And  .  .  .  preaching.  The  order  of  the  Greek  original  is 
the  better,  "  he  went  preaching  into  their  synagogues," 
because  it  emphasizes  the  preaching.  This  took  place  at 
the  appointed  houses  of  worship  (Matt.  4  :  23),  except 
where  the  multitudes  came  to  Christ  in  the  open.  Not- 
withstanding the  enmity  shown  Christ  in  some  of  the 
synagogues,  He  became  no  separatist.  (Hebr.  10  :  25). 
His  preaching  in  the  synagogues  He  confirmed  by  casting 
.  .  .  devils  everywhere.  "  Where  Christ's  kingdom  is  to 
be  planted,  the  devil's  kingdom  must  be  destroyed  "(2 
Cor.  6  :  14,  15). — Starke, 

40-45.  And  there  cometh  to  him  a  leper,  beseeching  him,  and  kneeling 
down  to  him,  and  saying  unto  him,  If  thou  wilt,  thou  canst  make  me  clean. 
And  being  moved  with  compassion,  he  stretched  forth  his  hand,  and  touched 
him,  and  saith  unto  him,  I  will ;  be  thou  made  clean.  And  straightway  the 
leprosy  departed  from  him,  and  he  was  made  clean.     And  he  strictly  charged 

1  This  word  has  been  replaced  by  Tischendorff  on  the  authority  of  N,  B, 
C,  L,  2,Z- 

'^  Delitzsch,  Jiidisches  Handwerkerleben  zur  Zeit  Jesu,  p.  11. 


I.  4°-]  CHAPTER  /.  25 

him,  and  straightway  sent  him  out,  and  saith  unto  him.  See  Thou  say  no- 
thing to  any  man  :  but  go  thy  way,  shew  thyself  to  the  priest,  and  offer  for 
thy  cleansing  the  things  which  Moses  commanded,  for  a  testimony  unto 
them.  But  he  went  out,  and  began  to  publish  it  much,  and  to  spread 
abroad  the  matter  insomuch  that  Jesus  could  no  more  openly  enter  into  a 
city,  but  was  without  in  desert  places :  and  they  came  to  him  from  every 
quarter. 

This  event  is  placed  by  Matthew  after  the  Sermon  on 
the  Mount.  Mark  and  Luke  give  no  chronological  set- 
ting, although  the  latter  in  the  arrangement  of  his  gospel 
puts  it  before  the  Sermon  on  the  Mount,  and  describes  it 
as  having  taken  place  in  "  one  of  the  cities."  (Luke  5:12). 
Ver.  40.  And  .  .  .  leper,  who  was  probably  affected  with 
that  variety  of  leprosy,  which  is  called  the  white  (lepra 
mosaica).  It  begins  with  small  scabby  postules,  having 
minute  spots  in  the  centre,  which  are  somewhat  depressed 
(Lev.  13  :  34).  The  hairs  near  the  scabs  become  white 
(Lev.  13:3,  20,  25).  The  postules,  as  they  spread  (Lev. 
13  :  8)  generate  inflammation  (Lev.  13  :  10,  14).  Theskin 
becomes  white  and  dry,  the  eyelids  cramped  Avhile  the 
eyes  lose  their  brightness.  All  the  senses  lose  their 
power,  and  the  extremities  rot  away.  In  its  development 
the  disease  becomes  exceedingly  loathsome. ^  It  was  re- 
garded as  a  special  plague  of  God  (2  Kings  5  :  27),  ex- 
cluding for  sanitary^  and  ceremonial  reasons  from  all  men 
(Lev.  13  :  43  ;  Num.  5:1,2;  12  :  10,  14).  It  is  a  striking 
picture  of  sin,  in  its  small  beginning,  its  constant  develop- 
ment, its  uncleanness  and  hideousness,  its  incurableness 
by  men,  its  heredity  and  contagiousness,  and  in  its  terri- 

^  Winer,  Reallexicon ;  Smith,  Bible  Diet.;  Trench,  Miracles,  p.  1G5  sq. 
Robinson,  Bibl.  Researches,  I.  359;  Thomson  II.  516  ;  Geikie,  p.  186;  Nebe, 
I.;  p.  428. 

2  Trench  rejects  the  contagiousness  of  leprosy,  arguing  from  the  case  of 
Naaman.  But  Naaman's  was  probably  a  different  variety.  There  can  be 
no  doubt  from  the  testimony  of  Scripture  and  the  Ancients,  that  white 
leprosy  was  contagious. 


26  THE  GOSPEL  OE  ST.  MARA'.  [r.  46,  41. 

ble  end,  .  .  The  leper  came  to  Christ,  breaking  through 
the  crowds  and  not  heeding  the  legal  restrictions.  Be- 
seeching .  .  .  down  1  to  Him,  the  afflicted  man  renders 
not  only  profound  reverence  toward  a  superior  or  "  a  man 
of  God,"  but  he  adores  the  Christ,  saying  .  ,  .  clean.  In 
great  faith  the  leper  ascribes  to  Christ  the  power  and 
never  doubts  about  it,  although  he  is  not  certain  if  it  be 
Christ's  will  to  heal  him.  This  uncertainty  is  no  ques- 
tioning of  Christ's  love  ;  nor  does  it  arise  from  the  con- 
sciousness of  special  guilt;  but  it  is  rather  the  submissive 
humility  of  faith,  which  knows,  that  everything  good  is 
willed  by  Christ,  but  not  all  that  is  desired  may  be  good. 
If  this  desire  be  for  heavenly,  spiritual  blessings  there  can 
be  no  doubt,  "  for  God's  will  is  evident,  that  He  will  have 
His  glory  and  our  salvation  unhindered.  But  it  is  not 
meant  thus  in  temporal  things.  One  can  be  poor,  sick, 
miserable,  and  despised,  and  yet  be  saved, — Who  there- 
fore prays  for  rescue  and  help,  shall  truly  believe  that 
God  can  and  will  help  ;  but  he  should  place  his  will  in 
God's  will." — Luther.  Thus  the  leper  prays  with  true 
wisdom,  for  "  who  believes  rightly,  prays  rightly." — 
Luther.  Upon  this  prayer  the  Lord,  Ver,  41,  being  .  .  . 
hand.  The  deepest  compassion  is  stirred  up  in  the  Lord 
for  the  wretched  sufferer,  and  "  are  not  the  pitying  heart, 
the  healing  hand  and  the  mighty  word  of  Jesus  founda- 
tions upon  which  one  can  be  supported  and  rely  ?  " — Tiib. 
Bible,  Starke.  The  hand  of  Jesus  touched  the  leper,  for 
Jesus  is  not  afraid  of  impurity.  Him  the  absolutely  pure 
nothing  can  defile  (Tit.  1:15).  His  touch  is  healing. 
"Jesus  touched  the  leper  to  cleanse  him  in  a  twofold 
sense,  freeing  him  not  only  as  the  multitude  heard,  from 
the  visible  leprosy  by  visible  contact,  but  also  from    that 

1  "  Kneeling  down  to  him  "  is  properly  retained,  although   wanting  in  B, 
D,  G,  r. 


1.  42-44]  CHAPTER  L  27 

Other   leprosy,   by    His   truly    divine    touch." — Origen. 
After  the    touch    Christ   said   I  .  •  .  clean.     This   is   the 
"  prompt  echo  to  the  mature  faith   of  the  leper,"  coming 
from  Him  who  is  God  (2  Kings  5  :  7),  and  whose  will  is 
deed.     The   humble   "  if  thou   wilt  "  combined   with  the 
mighty  "  thou  canst  "moves  Christ's  deep  love  to  His  pow- 
erful word  :  Be  thou  clean.     What  Christ  commands,  is 
accomplished  at  once  (Ps.  33  :  9).     The  leper  does  not  be- 
come clean  as  he  goes,  but,  Ver.  42,  Straightway  ...  de- 
parted.    It  was  an  immediate  and  thorough  cure.     Christ 
heals  where  other  healers  fail.     Ver.  43.     And  .  .  .  out. 
Literally,  "  speaking  to  him  sternly  he  drove  him  forth." 
This  sternness,  as  the  following  injunction  shows,  was  nec- 
essary because  the  healed  man  was  in  danger  of  "  talking 
too  much  of  the  grace  of  God,  to  his  own  and  others'  harm." 
— Gerlach.      Therefore  Christ  said,  Ver.  44,  See  .  .  . 
man,  for  thy  and  My  sake.     Christ  wishes  to  avoid  being 
sought  after  as  a  mere  worker  of  miracles  (Mark  8  :  30 ; 
Matt.   16  :  20:   17  :  9;  Luke   9  :  21),  not    only  because 
of  the  wrong  notion  men  would   gain  of  Him,  but  also 
from  His  humility.     "  Why,  O  sweet  Lord,   dost  Thou 
now  say   this:  tell  it    to    no   one?     On  account   of  my 
humility.  He  says,  on  account  of    my  sweetness,  that  you 
might  be   taught,  when  you   have  done  anything  good, 
not  to  glory,  not  to  seek  praise,  nor  wish  to   be  uselessly 
placed    before    men."— Origen.     The  man   made  whole 
is  told :  Go  .  .  .  priest.^     By  this  order  Christ  demon- 
strates that  He  has  not  come  to  destroy  the  law.     He 
subjects   Himself  to   its  provisions,   and   gives  honor  to 
whom   it  is  due  (Matt.   23  :  2,  3).     To  us  He  gives  an 
"  example  of  love,  because   He,  who  had  power,  does  not 
wish  to  withhold  from  the  priests,  what  was  given  and 

1  Cyprian  employs  these  words  to  prove  the  right  of  priestly  authority. 
Letters,  LIV.  4 ;  LXIV.  2. 


28  THE  GOSPEL  OF  ST.  MARK.  [i.  44,  45. 

granted  them  by  God,  in  order  that  we  should  permit 
every  one  to  remain  in  his  rights,  and  take  from  no  one, 
what  is  due." — LUTHER.  Further  the  man  restored  to 
health  is  told :  Offer  .  .  .  commanded.  These  offerings 
(Lev.  14:  I  sq.)  were  at  first  two  sparrows,  of  which  one 
was  killed  over  a  vessel  with  spring  water,  while  the  other 
was  dipped  into  this  water  and  blood,  together  with  a 
small  bunch  of  hyssop,  a  piece  of  cedar  wood  and  some 
crimson  wool,  which  had  been  put  under  the  tip  of  the 
tail  and  the  tops  of  the  wings.  The  hand  of  the  restored 
leper  was  then  sprinkled  seven  times  and  the  bird  let 
loose.  On  the  eighth  day  a  second  burnt-and-sin-offering 
was  brought  (Lev.  14  :  9,  10,  ii).^  It  is  significant  that 
Christ  ascribes  this  ceremonial  law  not  to  some  late 
scribe,  but  to  Moses  himself  (cf.  also  7  :  10 ;  10  :  3  ;  12  : 
19,  26).  The  sacrifice  before  the  priests  was  to  be  a 
testimony  unto  them  ;  for  they  were  to  receive  knowl- 
edge of  Christ's  power,  that  they  might  decide  about 
Him.  Thus  although  preaching  in  Galilee  Jesus  sent 
His  testimony  to  Jerusalem,  so  that  "  the  priests  might 
be  rendered  without  excuse,  if  they  did  not  receive 
Christ's  as  the  servant  of  God." — Calvin.  Ver.  45.  But 
the  Leper  .  .  .  abroad.  Disobedient  to  Christ's  injunc- 
tion the  leper  everywhere  proclaimed  the  account 
of  what  Jesus  had  done,  and  He  could  .  .  .  city, 
for  He  was  besieged  on  every  side  by  masses,  seek- 
ing Him  for  their  outward  ailments  or  to  satisfy  their 
curiosity.  Then  He  remained  without  in  desert  places, 
but  the  people  came  to  these  from  .  .  .  quarter,  i.  e. 
every  part  of  Palestine  (Matt.  4  :  25),  and  Christ  could 
not  keep  concealed. 

1  See  Mc  Clintock  &  Strong,  Cyclopaedia,  sub.  Leprosy. 


EXCURSUS  I.  29 


EXCURSUS  I. 

The  Baptism  of  John.  The  baptism  of  John,  standing  between  the  Old 
and  New  Testament,  occupies  as  to  its  effect  and  fruitage  an  intermediate 
position.  It  contained  more  than  the  shadow  (Col.  2  :  17)  of  legal  purifica- 
tions and  circumcision,  because  it  was  "a  baptism  of  repentance  into  remis- 
sion of  sins."  Its  condition  weis  repentance,  for  it  was  administered  only 
to  those  who  had  heard  the  preaching  of  repentance  (Matt.  3  :  2)  and  had 
confessed  their  sins  (Matt.  3  :  6).  In  it  repentance  was  also  confirmed 
(Matt.  3  :  11),  for  it  was  truly  "a  seal  of  repentance."  (TertuUian).  It 
communicated  as  a  means  the  forgiveness  of  sins  (cf.  Mark  i  ;  4,  with  Acts 

2  :  38).  But  it  was  less  than  Christian  baptism,  for  it  was  a  baptism  of 
water  (Mark  i  :  8)  and  not  of  the  Spirit.  It  did  not  regenerate.  Thus 
John's  baptism  agrees  with  his  whole  position.  He  was  less  than  the  least 
in  the  kingdom  of  God  (Matt.  11  :  11)  because  he  was  not  within.  His 
preaching  had  much  legal  earnestness  and  severity  (Matt.  3  :  5  sq.  ;  Luke  3  : 
7  sq.)  and  in  his  temptation  about  the  Messiahship  of  Jesus  (Matt.  11:3 
sq.)  the  sterner  aspect  of  the  Christ  andHisday  had  influenced  John  (cf.  Isai. 
40  :  5 ;  Mai.  3:2;  4:6).  But  withal  John  was  the  greatest  of  those  born 
of  women  (Matt.  11  :  11) ;  he  was  nearer  to  Christ  than  any  other  prophet, 
and  as  the  friend  of  the  bridegroom  rejoiced  in  the  bridegroom's  voice  (John 

3  :  29).  He  saw  the  light  of  which  he  bore  witness  (John  i  :  8)  and  applied 
Isaiah's  prophecy  (Isai.  53  :  7)  to  Jesus,  whose  greatness  and  eternity  he 
clearly  proclaimed  (John  i  :  29).  Knowing  this  place  of  John  the  Fathers 
did  not  regard  his  baptism  as  equal  to  Christian  baptism.  TertuUian  says  : 
"  That  baptism  was  divine  indeed  (yet  in  respect  of  command,  not  in  respect 
of  efficacy  too,  in  that  we  read  that  John  was  sctit  by  the  Lord  to  perform 
this  duty)  but  human  in  its  nature :  for  it  conveyed  nothing  celestial,  but  it 
fore-ministered  to  things  celestial;  being,  to  wit,  appointed  over  repentance, 
which  is  in  man's  power.— But  if  repentance  is  a  thing  human,  its  baptism 
must  necessarily  be  of  the  same  nature  ;  else  if  it  had  been  celestial,  it  would 
have  given  both  the  Holy  Spirit  and  the  retnission  of  sins.''  (On  Baptism,  X.). 
And  this  TertuUian,  who  in  guarding  John's  baptism  from  over  valuation 
deprives  it  of  all  etificacy,  maintains,  because  "  he  who  prepares  does  not 
himself  perfect,  but  procures  for  another  to  perfect."  Origen  likewise  in  his 
Com.  on  John  holds,  that  "  the  baptism  of  regeneration  came  not  by  John, 
but  only  with  Jesus  through  his  disciples."  Augustine  also  (Enchir.  49)  is 
of  the  opinion,  that  "  those  who  were  baptized  in  the  baptism  of  John,  by 
whom  Christ  was  himself  baptized,  were  not  regenerated ;  but  they  were 
prepared  through  the  ministry  of  His  forerunner,  who  cried.  Prepare  ye  the 


30  THE  GOSPEL  OF  ST.  MARK. 

way  of  the  Lord,  for  Him  in  whom  only  they  could  be  regenerated.  For 
His  baptism  is  not  with  water  only,  as  was  that  of  John."  But  John's 
baptism  is  more  than  this  to  Augustine,  who  (Ag.  Donat.  V.  ii)  says  :  "To 
none  of  the  prophets,  to  no  one  at  all  in  Holy  Scripture,  do  we  read  that  it 
was  granted  to  baptize  in  the  water  of  repentance  for  the  remission  of  sins,  as 
it  was  granted  to  John."  Chrysostom  was  not  as  near  the  truth,  when  he 
affirmed  (Horn.  X.  on  Matt.),  that  John's  baptism  "  had  not  remission,  but 
this  gift  pertained  unto  the  baptism,  that  was  given  afterward. — John  verily 
preached  a  baptism  of  repentance  {he  saith  not  of  retJiission)."  But  Cyril 
(Cat.  Lect.  XX)  has  correctly  summed  up  in  a  consistent  manner  what 
Augustine  had  not  fully  declared,  when,  treating  of  Christian  baptism,  he 
stated :  "  Let  no  one  then  suppose  that  baptism  is  merely  the  grace  of  re- 
mission of  sins,  or  further,  that  of  adoption  ;  as  John's  was  a  baptism,  con- 
ferring only  remission  of  sins?'' 

Luther  holds,  that  John's  baptism  did  not  purify,  for  John  said  :  "  I  pu- 
rify with  water,  ttot  as  though  yon  are  ptirified  by  it,  but  through  Him,  who 
comes  after  me,  who  will  purify  with  the  Holy  Spirit."  (Erl.  Ed.  47  :  91). 
With  the  prophets  John  points  to  Christ,  saying :  "  I  will  take  you  as  wit- 
nesses, that  I  am  not  of  the  opinion,  that  my  baptism  saves ;  but  therefore  I 
baptize,  that  you  should  accept  Christ."  (Erl.  Ed.  47  :  106).  But  Luther 
has  other  utterances,  which  attribute  to  John's  baptism  the  value  of  a  real 
purification  almost  equal  to  that  of  Christ.  "They  have  believed  that 
John  with  his  baptism  purified.  For  he  hangs  yon  with  his  baptism  upon 
Christ,"  (Erl.  Ed.  47  :  44),  which  is  "as  well  instituted  and  confirmed  by 
God  as  afterward  the  baptism  of  Christ."  (Erl.  Ed.  19  :  471.)  "The  bap- 
tism of  John  is  not  far  from  the  baptism  of  Christ. — Therefore  there  is  no 
other  difference,  but  that  they  who  received  fohn^s  baptism  believed  iti  the 
future  Christ,  but  we  believe  on  Him,  who  has  come."  (Erl.  Ed.  19  :  487). 
In  this  latter  position,  which  ascribes  even  more  than  remission  of  sins  to 
John's  baptism,  Luther  was  the  leader  of  the  Lutheran  dogmaticians  of  the 
i6th  century,  who,  from  Chemnitz  on,  held,  that  the  difference  between 
John's  and  Christian  baptism  was  that  of  the  "  word,  concerning  Christ 
coming  and  Christ  exhibited,"  and  that  although  the  manner  of  publication 
was  different,  yet  "  as  to  its  substance  it  is  the  same  and  has  the  satne  effect 
on  believers."  This  view  became  prevalent  in  a  polemical  interest  against 
the  canon  of  the  council  of  Trent  on  baptism,  which  declared  :  "  If  anyone 
say  that  the  baptism  of  John  has  the  same  power  as  that  of  Christ,  let  him 
be  anathema."  Nevertheless  other  interpretations  were  not  absolutely  re- 
jected, for  Chemnitz,  in  his  treatment  of  the  various  opinions  on  Acts.  19, 
which  he  has  reviewed,  states  :  "  there  is  not  sufficient  cause,  why  he  who 
embraces  one  opinion,  should  immediately  by  anathema  condemn  those  who 
think  differently."  (Cf.  Chernnitz,  Exam.  Cone.  Trid.  Loc.  II.  Sec.  i.  Ger- 
hard, Loci.  XXI.  Chap.  IV.  §  43  sq.  Aeg.  Hunnius,  Artie,  de  Sacr.  vet.  and 


EXCURSUS  /I.  31 

nov.  test.)  Calvin  also  {Com.  Matt.  3:11)  would  not  have  the  baptism  of 
John  to  be  distinguished  from  that  of  Christ.  Among  the  modern  Luthe- 
ran theologians  Philippi  (Kirchl.  Glaubenslehre  V.  2  :  195)  adheres  to  the 
position  of  Chemnitz  and  Gerhard,  giving  a  higher  value  to  John's  baptism 
than  Hengstenberg  (Christ.  III.  i  :  663),  who  attributes  repentance  and 
faith  in  a  weaker  degree  to  John's  baptism.  Thomasius  (Christi  Person  u. 
Werk,  III.  2  :  10  sq.)  holds,  that  forgiveness  of  sins  on  condition  of  repent- 
ance is  imparted,  an  opinion  which  v.  Hofmann  defends  (Schriftbew,  II.  2  : 
159.)  Nosgen  (N.  T.  Offenb.  I.  139)  attributes  to  this  baptism  a  preparatory 
character  for  the  remission  of  sins,  in  as  far  as  it  "  generates  the  negative 
side  of  repentance,  the  godly  sorrow  and  the  desire  for  the  full  salvation." 
Hbfling  (Sacr.  der  Taufe,  §  17  Anm.  27),  Luthardt  (Comp.  §  71  :  i),  Frank 
(Chrl.  Wahr.  II.  264)  see  in  it  only  a  .symbol.  (Cf.  also  v.  Zezschwitz, 
Katech,  I.  224;   Nebe,  Ev.  Perik.  I.  226  sq.) 


EXCURSUS  II. 

Demoniacal  Possession.  The  casting  out  of  demons  by  Christ  is  fre- 
quently and  vividly  pictured  by  Mark.  He  makes  it  his  special  object  to 
show  Christ's  victory  over  these  Satanic  powers  in  emphasizing  a  feature 
of  Christ's  work  reported  by  all  synoptists,  but  rarely  by  St.  John  (John 
7  :  20;  8  :  48,  49,  52  ;  10  :  20,  21),  who  "does  not  relate  the  prevailing  over 
Satan  by  power,  but  his  moral  vanquishment :  he  (John)  portrays  not  the 
struggle  carried  on  in  the  periphery,  but  that  which  takes  place  in  the  cen- 
tre." (Steinmeyer).  Now  the  synoptists  are  not  inserting  individualistic 
conceptions  into  Christ's  miracles,  when  they  represent  him  as  casting  out 
demons,  because  not  only  in  their  descriptions  but  in  Christ's  own  words 
the  demons  are  accepted  as  real  powers.  And  if  we  impugn  the  veracity  of 
the  evangelists  in  these  reports  of  Christ's  words,  their  trustworthiness  as 
witnesses  of  other  statements  becomes  doubtful.  If  the  synoptists  were 
deceived  in  these  miracles,  all  miracles  and  consequently  the  whole  N.  T. 
record  becomes  uncertain.  It  cannot  then  but  be  accepted,  that  Christ 
treated  the  demonized  as  reported.  And  in  such  treatment  we  cannot  at- 
tribute to  Christ  unconscious  acceptance  of  the  superstitions  of  his  day  (cf. 
Jewish  Demonology,  Edersheim,  Life  and  Times  of  Jesus  the  Messiah, 
Vol.  II.,  Appen.  XIII.,  p.  755  sq.,)  because  His  manner  of  healing  was 
totally  different  from  that  of  the  exorcists,  who  performed  temporary  cures 
(Matt.  12  :  27;  Mark  9  :  38)  by  magic  formulas  ascribed  to  Solomon,  by 
incantations,  fumigations,  etc.,  (Jos.,  Jew.  Wars,  VII.  6,3;  Antiq.  VIII. 
2,  5).  Christ  cured  by  the  simple  power  of  His  divine  word.  In  Him  there 
qan  be  no  superstitious  ignorance,  for  this  would  be  inconsistent  with  the 


32  TfiE  GOSPEL  OF  ST.  MARK. 

whole  gospel-picture  of  Jesus,  who  was  the  truth,  and  exhibited  knowledge 
far  superior  to  His  own  and  all  times.  Nor  can  it  be  held  with  Bleek, 
(Synopt.  Erklar.  der  ersten  drei  Evan.  I.  219)  that  Christ  accommodatedHim- 
self  to  popular  notions,  and  entered  upon  the  idiosyncracy  of  those  affected, 
not  only  because  such  a  supposition  rests  upon  the  misconception  that  the 
insane  are  cured  by  acquiescing  in  their  ideas,  but  also  because  it  is  not  in 
accordance  with  the  truthfulness  of  Jesus,  who  gave  his  disciples  power  to 
cast  out  demons  (Matt.  10  :  i,  8;  Mark  16  :  17,)  spoke  to  them  about  the 
proper  preparation  for  this  work  (Matt.  17:21;  Mark  9  :  29),  and  in  every 
way  regarded  demoniacal  possession  as  a  fact  and  reality.  (Luke  10  :  17  sq.) 
The  demons  were  real  spirits  (Matt.  8  :  16;  Mark  9  :  20),  unclean  (Matt. 
ID  :  I  ;  Mark  I  :  23,  26,  27,  etc.),  wicked  (Luke  7  :  21),  satanic  (Luke  10  :  18), 
not  the  souls  of  departed  criminals  (Jos.  Jew.  Wars,  VII.  6,  3),  nor  the 
giants  born  of  "  the  sons  of  God  "  and  the  "  daughters  of  men  "  (Gen.  6  :  2), 
(Justin,  Apol.  II.  5;  Tatian,  ag.  the  Greeks,  c.  16;  Tertull.  Apol.  22;  Com- 
modianus,  Christ.  Discipl.  3;  Lactanius,  Div.  Inst.  II.  15),  but  fallen 
angels  (Augustine,  City  of  God,  XIX.  9).  As  spirits  they  enter  into  the 
spiritual  nature  of  man,  occupying  his  psychical  powers,  which  is  evident 
from  the  synonymous  use  of  "  to  have  a  demon  "  and  "  to  be  mad  "  (John. 
10  :  20),  and  the  general  classical  use  of  "demonized  "  and  "insane."  In 
this  insanity  the  demons  are  at  times  clairvoyant,  recognizing  Christ  as  the 
Son  of  God  (Matt.  8  :  29;  Mark  i  :  24 ;  3  :  11  ;  Luke  4  :  34),  and  Paul  and 
his  companions  as  the  servants  of  God  (Acts  16  :  17),  and  they  know  what 
doom  awaits  them  (Matt.  8  :  29 ;  Mark  i  :  24,  5:7;  Luke  4  :  34,  8  :  28). 
Into  the  very  self-consciousness  they  intrude  themselves  and  at  intervals 
unseat  the  ego  (Mark  5  :  9).  From  their  central  location  within  "holding 
the  spirit  in  a  state  of  siege  "  (Delitzsch),  they  are  sheltered  in  the  capaci- 
ties of  the  soul,  but  not  in  the  nervous  system  (Ebrard),  nor  on  the  border 
between  the  soul  and  the  nervous  organism  (Dehtzsch).  From  their  citadel 
they  act  upon  the  nervous  system,  which  is  so  intimately  connected  with  the 
soul,  by  bringing  on  mania  (Matt.  8  :  28  ;  Mark  5:3;  Luke  8  :  28 ;  9  :  39), 
epilepsy  (Mark  9:18;  Matt.  17  :  1 5),  lunacy  (Matt.  17:1 5).  They  take  pos- 
session of  speech  (Matt.  8  :  29,  31  ;  Mark  i  :  26 ;  Luke  4  :  34 ;  Acts  16  :  17), 
and  sometimes  cause  dumbness  (Matt.  9:32;  12  :  22;  Luke  11  :  14), 
blindness  (Matt.  12  :  22),  and  as  "spirits  of  infirmity"  bring  on  the  perma- 
nent loss  of  motory  power  (Luke  13  :  11).  This  possession  (obsessio  cdr- 
poralis)  is  to  be  distinguished  from  the  moral  possession  (obsessio  spiritualis) 
(John  13  :  2,  27),  which  is  the  result  of  special  sin  and  takes  place  with  the 
freest  volition  of  the  one  possessed.  But  in  no  case  of  casting  out  a 
demon  does  Christ  forgive  sins,  or  is  it  anywhere  intimated  that  because  of 
sin  in  general  or  for  special  sins  (Luther,  Erl.  Ed.  11  :  132;  58  :  127),  or 
heathenish  impurities  these  possessions  came  about.  They  are  reported  not 
only  as  taking  place  in  Galilee,  although   most  frequent  there,  but  also  in 


EXCURSUS  II. 


Z2> 


Judaea  (Matt.  lO:  i,8;  Mark  6:  13;  Luke  10  :  17  ;  Acts  10:38).  Only 
the  New  Testament  reports  such  possession,  for  the  case  of  King  Saul  (Jos. 
Antiq.  VI.  8,  2)  is  to  be  diagnosed  as  moral  possession.  It  was  but  natural 
that  in  the  fulness  of  time  when  the  Son  of  God  appeared  to  destroy  the 
works  of  Satan,  that  Satan  would  make  every  endeavor  to  hinder  Christ's 
work,  and  in  an  extraordinary  manner  bring  men  under  his  yoke.  In  the 
deliverance  from  Satanic  power,  and  by  relegating  the  demons  to  the  place 
of  death,  where  they  cannot  exercise  their  abusive  power  (Matt.  8  :  29  ; 
Luke  8  :  31),  Christ  proved  himself  to  be  "  the  man  of  God,  who  could  re- 
deem life  from  the  power  of  the  enemy  of  all  life,  and  lock  up  this  enemy  in 
his  own  domain,  that  of  death"  (v.  Hofmann).  This  serves  to  explain 
why  demoniacal  possession  became  rare  after  Christ's  departure,  in  evidence 
of  which  the  testimony  of  the  Fathers  may  be  cited,  who,  while  adding 
many  superstitious  elements  to  demonology  and  ascribing  to  the  demons 
great  influence  over  spirit  and  body,  mention  comparatively  few  cases  of 
real  exorcism  and  show  the  complete  cessation  later.  (Justin  Martyr, 
Apol.  II.  6;  c.  Tryph.  c.  30;  Tertull.  Apol.  c.  23;  Ad  Scap.  IV.;  Origen 
adv.  Celsus  I.,  6;  Minucius  Felix,  Octav.  c.  27  ;  Theophilusad  Autol.  II.  8  ; 
Lactantius,  Div.  Inst.  II.  16  ;  IV.  27 ;  V.  22  ;  Cyprian,  Epistles,  LXXI V.  10  ; 
Eusebius,  Praep.  Ev.  III.  6;  the  pseudo  Clementine  Kecogn.  and  Homilies, 
the  Apocrypha;  Martyrdom  of  Matt,  the  Apostle,  Acts  of  the  Holy  Apos- 
tle and  Evangel.  John.  Cf.  F'ffoulkes,  in  Smith  and  Wace  Diet,  of  Chris- 
tian Biography,  I.,  p.  8iob  sq. ;  Zahn,  Gesch.  des  N.  T.  Kanon  I.  14,  Note 
2).  Luther,  whose  "knowledge  was  literally  world-wide,"  while  attributing 
all  disorders  of  nature,  all  diseases,  all  accidents,  in  short  almost  every  evil 
to  demons  and  Satan,  and  who  is  quite  bound  up  in  the  superstitions  of  his 
day  in  this  particular  (Kostlin,  Luther's  Theol.  II.  312  sq.),  mentions  few 
clear  cases  of  bodily  possession  (cf.  e.  g.  Erl.  Ed.  i  :  279),  which  he  distin- 
guishes from  "  obsessio  spiritualis  "  (Erl.  Ed,  18:66;  59:315).  The 
former,  according  to  him,  shows  itself  in  insanity  (Erl.  Ed.  60  :  ro).  But 
the  rarity  of  demoniacs  after  Christ's  day  does  not  prove  that  demoniacal 
possession  has  entirely  ceased  (Mark  16  :  17).  This  it  would  be  difiBcultto 
maintain,  especially  since  the  experience  of  Johann  Christoph  Blumhardt 
(see  Meusel,  Kirchl,  Lexicon,  I.  482).  (On  the  whole  subject,  Nebe,  Ev. 
Perik.  II.  131  sq.,  Ebrard  in  Herzog  and  Plitt  Realencycl.  III.  440;  Eder- 
sheim,  I.  479  sq.,  607;  Delitzsch  Bibl.  Psychology  (Engl.  Transl.)  345  sq., 
Keil's  Handbuch  der  bibl.  Archaologie,  567  ;  Twesten,  Dogmatik.  II. 
I,  374 ;  Nosgen,  N.  T.  Offenb.  I.  248  sq.  Trench  Miracles,  on  Demoniacs 
in  the  country  of- the  Gadarenes,  p.  117  sq.  Demon  Possession  and  Allied 
Themes,  by  J.  L.  Nevins,  D.  D.,  espec.  Chap.  XIV.,  p.  243  sq.  For  a  modern 
negative  view,  Hand-Commentar  zum  N.  T.,  Vol  I.,  by  Holtzmann,  p.  "jt^. 
3 


CHAPTER  II. 

I-I2.  And  when  he  entered  again  into  Capernaum  after  some  days,  it 
was  noised  that  he  was  in  the  house.  And  many  were  gathered  together, 
insomuch  that  there  was  no  longer  room  for  them,  no,  not  even 
al)out  the  door  :  and  he  spake  the  word  unto  tliem.  And  they  come 
bringing  unto  him  a  man  sicli  of  the  palsy,  borne  of  four.  And  when 
they  could  not  come  nigh  unto  him  for  the  crowd,  they  uncovered  the 
roof  where  he  was  :  and  when  they  had  broken  it  up,  they  let  down  the 
bed  whereon  the  sick  of  the  palsy  lay.  And  Jesus  seeing  their  faith  saith 
unto  the  sick  of  the  palsy,  Son,  thy  sins  are  forgiven.  But  there  were  cer- 
tain of  the  scribes  sitting  there,  and  reasoning  in  their  hearts.  Why  doth 
this  man  thus  speak  .'  he  blasphemeth  :  who  can  forgive  sins  but  one,  even 
God  "i  And  straightway  Jesus,  perceiving  in  his  spirit  that  they  so  rea- 
soned within  themselves,  saith  unto  them,  Why  reason  ye  these  things  in 
your  hearts .''  Whether  is  easier  to  say  to  the  sick  of  the  palsy.  Thy  sins 
are  forgiven ;  or  to  say.  Arise,  and  take  up  thy  bed,  and  walk  .''  But  that 
ye  may  know  that  the  Son  of  man  hath  power  on  earth  to  forgive  sins  (he 
saith  to  the  sick  of  the  palsy),  I  say  unto  thee.  Arise,  take  up  thy  bed,  and 
go  unto  thy  house.  And  he  arose,  and  straightway  took  up  the  bed,  and 
went  forth  before  them  all ;  insomuch  that  they  were  all  amazed,  and 
glorified  God,  saying,  We  never  saw  it  on  this  fashion. 

Christ's  popularity  soon  arouses  the  envy  of  the  Jewi.sh 
leaders,  who  are  inwardly  angered  at  Him.  Accusation 
and  attack  follow,  which,  though  answered  in  gentleness 
by  Christ,  grow  into  enmity.  The  development  of  this 
Mark  depicts  down  to  chap.  3  :  6  in  a  series  of  vivid 
pictures. 

Ver.  I.  And  .  .  .  Capernaum,  His  own  city,  which  as 
the  place  of  His  first  great  success  (i  :  32  sq.),  was  now  to 
become  the  city,  where  enmity  first  met  Him  ;  after  .  .  . 
days,  lit.  through  days,  i.  e.,  after  a  number  of  days  inter- 

34 


II.  2,  3-]  CHAPTER  //.  35 

vened,  it  .  .  .  noised,  lit,  it  was  heard,  everywhere  be- 
cause reported  throughout  the  city,  that  Jic  was  in  the 
house}  He  had  gone  into  the  house  and  was  there  ^  at 
the  home,  which  He  occupied  when  at  Capernaum,  prob- 
ably the  house  of  Peter.  Blessed  the  house,  where  Jesus 
is  at  home  (Luke  19  :  9).  Ver.  2.  Many  .  .  .  together, 
in  such  multitude,  so  .  .  .  door.  If  the  house  was  that 
of  Peter,  it  could  not  have  been  a  low,  flat  house  like 
these  occupied  by  the  poor,^  in  the  front  room  of  which 
Jesus  was  staying ;  but  one  containing  a  courtyard  and 
similar  to  the  dwellings  of  the  middle  class.  The  whole 
courtyard  was  thronged  to  the  place  beyond  the  door  in 
the  street.  And  Jesus  spake  .  .  .  word,  discoursing  on 
the  kingdom  (i  :  15),  proclaiming  the  Word  of  God  (i 
Pet.  I  :  23  ;  3:1;  i  Thess.  2  :  13),  not  in  the  upper 
chamber,*  but  in  the  covered  gallery,  which  surrounded 
the  courtyard.  "  Perhaps  He  was  standing  within  the 
entrance  of  the  guest-chamber,  while  the  scribes  were 
sitting  within  that  apartment  or  beside  Him  in  the  gal- 
lery."— Edersheim.  As  Christ  was  speaking  there,  Ver. 
3,  they  came,  i.  e.  four  men  bringing  .  .  .  palsy,  by  which 
name  various  kinds  of  muscular  and  nervous  diseases,  that 
deprive  of  sensation  or  motion,  are  designated.  But  most 
cases  described  in  the  N.  T.  (Matt.  4  :  24  ;  12  :  losq. ; 
Luke  6:6;  John  5  :  5  sq.),  seem  to  have  been  apoplexy, 
paralysis  of  the  whole  system.  In  a  severe  form  the 
limbs  remain  incurably  rigid,  and  death  occurs  shortly 
(Matt.  8  :  6).^  The  paralytic,  now  brought  to  the  true 
physician,  was  borne  .  .  .  four,   each  one  carrying  one 

1  The  better  reading  is  eta  olkov  accdg.  to  A,  C,  T,  A,  11.,  etc.    . 

2  Cf.  Winer,  p.  415. 

2  Thomson,  II.,  p.  6,  sq.  Robinson,  Morison,  Keil,  Holtzmann,  Cook. 

*  Lightfoot,  Meyer,  Weiss,  Lange,  Trench. 

6  Farrar,  N.  T.  Hours,  p.  185.     Schaff,  Bible  Diet.  sub.  Palsy. 


36  THE  GOSPEL  OF  ST.  MARK.  [i.  4. 

corner  of  the  pallet.     Ver.  4.     And  1  .  .  .  crowd.     The 

impossibility  of  approach  would  not  have  been  so  great 
had  the  people  filled  only  a  room  of  a  small  one-story 
hut,  rather  than  a  courtyard,  the  passage  to  which  was 
completely  blocked  up.  But  ministering  love,  although 
meeting  with  obstacles,  is  inventive,  and  with  eagle-eye 
detects  a  way  to  accomplish  its  desire  ;  for  they  .  .  . 
was.  If  Christ  stood  upon  the  gallery,  the  dif^culty  of 
digging  through  a  roof,  paved  with  stones  and  having 
hard  beaten  earth  and  rubble  underneath,  as  well  as  the 
danger  to  those  below  from  the  falling  debris  is  avoided. 
The  gallery  easily  reached  from  above  by  an  outside 
approach  to  the  roof  could  readily  have  its  covering  of 
tiles,  which  rested  upon  light  frame-work,  unroofed  ;  and 
in  a  short  time  an  opening  would  be  dug  out.^  When 
tJiey  had  broken  up  the  roof  as  described,  they  let  .  .  . 
lay.  The  narrow  couch,  similar  to  a  camp-bed,  upon 
which  only  one  person  could  lie,  was  lowered  not  "  merely 
by  stooping  down  and  holding  the  corners  of  the  couch," 
— Thomson,  but  by  means  of  cords.  Thus  love,  born  of 
faith,  triumphed.  "  Where  there  is  love  in  the  heart  we 
bear,  we  drag  our  neighbor  until  he  is  brought  to 
Christ." — MtJLLER.  Greater  service  cannot  be  per- 
formed for  the  sick,  than  to  bring  them  to  Christ  with 
the  strong  arms  of  loving  prayer.  Ver.  5.  And  .  .  . 
faith,  which    "  refers  not  merely  to  those  who  brought 

1  The  reading  "  to  bring  him  unto  him,"  is  supported  by  B.  L.  33. 

2  This  view  adopted  by  Faber,  Jahn,  Kitto,  Wordsworth,  Webster,  Wil- 
kinson and  Edersheim  solves  all  difficulties  most  satisfactorily.  Even  if 
we  suppose  with  Robinson,  that  the  covering  of  the  roof  was  only  earth,  it 
could  still  not  be  dug  out  without  at  least  inconveniencing  those  below. 
This  objection  is  also  fatal  to  the  idea  that  it  was  an  upper  chamber.  The 
size  of  the  family  in  Simon's  house  (1:29  sq.)  and  his  social  position 
demand  the  kind  of  dwelling  that  has  been  presupposed  in  the  above  ex- 
planation. 


II.  5-]  CHAPTER  II.  37 

the  man,^  but  also  to  the  man  who  was  brought, "—Chry- 
SOSTOM,  because  spiritual  gifts  are  only  given  to  per- 
sonal faith.  God  may  give  bodily  health  or  any  out- 
ward blessing  on  account  of  the  faith  of  others,  but  re- 
mission of  sins  cannot  be  obtained  without  our  own 
faith.'-^  In  suffering  himself  to  be  brought  and  let 
down  through  the  roof  the  paralytic  exhibited  the 
courage  of  faith  ;  and  his  bearers  showed  that  "  through 
all  things  faith  will  penetrate." — Bengel.  In  view  of 
this    faith,  Jesus  '^  .  .  .  forgiven.-*     The    palsied  man    is 

1  The  faith  is  conceived  as  that  of  the  carriers  only  by  Cyprian,  Ambrose, 
Jerome,  Luther,  and  Stier. 

2  The  question  as  to  whether  the  faith  of  others  has  any  direct  effect 
upon  spiritual  life,  has  an  important  bearing  upon  infant  baptism.  In  this 
connection  it  has  been  often  treated  by  Luther,  who  in  a  sermon  on  Maun- 
day  Thursday,  1518,  still  held  to  the  prevalent  doctrine,  that  children  were 
brought  in  the  faith  of  the  Church,  which  the  Lord  would  regard,  as  the 
faith  of  the  child  was  wanting,  (Erl.  Ed.  16:29).  But  in  the  Com.  on 
Gal.  (1519)  faith  was  attributed  to  the  child,  because  of  the  divine  word 
spoken.  (Op.  Lat.  31 :  258).  From  this  position  Luther  never  again  re- 
ceded, but  he  combined  it  with  the  former;  and  thus  in  1520  he  main- 
tained, that  the  congregation  bringing  the  child  in  faith  must  be  included, 
for  by  the  prayer  of  the  Church  offering  and  believing  the  child  is  changed 
and  renewed.  (Babyl.  Capt.  Op.  Lat.  36:71).  This  power  of  the  faith  of 
the  Church,  Luther  also  affirmed  against  the  errorists  of  Zwickau ;  and  he 
has  summed  up  and  adjusted  his  view  most  consistently  in  the  sermons  of 
the  Church-postil  for  the  third  Sunday  after  Epiphany  and  the  nineteenth 
Sunday  after  Trinity  (Erl.  Ed.  11  :  65;  14  :  202  sq.),  when  he  says:  "this 
we  call  the  power  of  the  faith  of  others  ;  not,  that  any  one  can  be  saved  by 
the  same,  but  that  through  it,  as  through  its  intercession  and  help,  one 
may  obtain  of  God  a  faith  of  one's  own  to  be  saved  by  it."  The  bearers  of 
the  paralytic  "  in  their  faith  asked  Christ  on  behalf  of  the  paralytic  for 
faith  of  his  own.  Thus  the  faith  of  others  helps,  that  I  may  receive  faith 
of  my  own.  Thus  I  baptize  the  child  not  in  my  faith  or  that  of  Christen- 
dom, but  my  faith  and  that  of  Christendom  brings  the  child,  for  the  pur- 
pose that  God  may  give  it  a  faith  of  its  own."  Cf.  also  Erl.  Ed.  14  :  372  ; 
59  :  25. 

8  Thy  cQv  instead  thee  cot  is  found  in  B,  D,  G,  L. 

*  The  form  uipiuf-ai  found  in  A,  C,  D,  L,  and  others,  is  Doric,  perf.  pass. 


38  THE  GOSPEL  OE  ST.  MARK.  [ii.  5,  6. 

cheered  by  the  address  of  the  Lord,  who  calls  him  5on, 
in  order  to  encourage  and  sustain  him  (Matt.  9  :  22  ; 
Mark  10  :  24).  Christ  exhibits  His  loving  condescension, 
in  which  He  assures  the  sufferer,  Thy  .  ,  .  forgiven. 
The  forgiveness  is  an  accomplished  fact,  now  declared. 
The  sins  were  forgiven  before  God,  the  moment  faith 
began,  but  the  paralytic  is  to  possess  the  blessed  con- 
sciousness of  this  divine  grace,  which  Christ  seals  by  His 
word.  Thus  Christ  "  first  loosed  the  bonds  of  the  real 
and  true  palsy,"  which  "  was  that  of  the  soul  by  sins." 
— Chrysostom.  Although  the  paralytic  was  not  sick 
because  of  special  transgressions  (John  5  :  14),  he  had 
learnt  in  his  suffering  the  deep  inward  connection  of  sin 
and  sickness,  and  had  applied  it  practically  and  person- 
ally. He  had  searched  his  conscience  and  found  much 
wrong ;  and  the  moment  when  his  darkness  of  sin  was 
placed  in  the  radiant  light  of  Christ's  holiness  he  felt  his 
sinfulness  the  more,  and  was  unable  to  utter  his  petition 
for  help.  But  Christ  gave  the  true  help  first,  because  it 
was  most  desired,  and  because  the  soul  is  greater  than 
the  body  (Matt.  16  :  26)  and  its  health  salutary  to  bodily 
well-being  (James  5  :  14,  15).  Now  the  paralytic  was 
blessed  (Ps.  32  :  i  sq.),  for  "  with  the  forgiveness  received 
the  punishment  has  in  reality  been  taken  away,  the 
remaining  suffering  is  no  longer  punishment  to  the  recon- 
ciled."— Stier.  (Rom.  8  :  i,  18).  Christ's  word  was 
not  a  savor  of  life  to  all,  for,  Ver.  6,  there  .  .  .  there. 
These  punctilious  copyists  of  the  law,  students  and 
observers  of  tradition,  had  come  to  find  something  against 
Christ,  and  after  His  word  began  reasoning  .  .  .  hearts, 
for  they  were  afraid  as  yet  to  make  charges,  but  inwardly 
they  condemned  Christ,  saying,  Ver.  7,  Why  .  .  .  speak  ? 

But  a  similar  form  avtuprai  is  Ionic.  Cf.  Kiihner's  Ausfiihrl.  Griech.  Gram., 
§  285,  4  ;  Winer,  p.  80. 


II.  7,  8.]  CHAPTER  II.  39 

In  a  contemptuous  manner  they  call  Christ  "  this  man," 
and  accuse  Him  :  He  blasphemeth.  Blasphemy,  speaking 
evil  of  (i  Cor.  4  :  13  ;  Tit.  3  :  2),  is  supposed  by  the 
scribes  to  have  been  committed  and  directed  against  God, 
because  Christ  attributed  to  Himself  a  prerogative  of 
God  ;i  (Matt.  26  :  65  ;  John  10  :  36)  for  Who  .  .  .  God  ? 
In  ascribing  to  God  alone  this  power  the  scribes  were 
correct  (Isai.  43  :  25),  for  against  Him  mainly  are  all  sins 
directed  (Ps.  51  :  4).  And  that  Christ  exercised  this  right 
as  God  is  clear,  because  He  forgave  not  in  God's  name  as 
a  prophet  (2  Sam.  12  :  13),  nor  as  a  priest  after  a  sacri- 
fice. Even  these  functions  did  not  belong  to  Christ  in 
the  opinion  of  the  scribes,  much  less  the  power  to  announce 
forgiveness  in  His  own  authority.  But  that  this  inward 
accusation  of  Christ  rested  upon  a  misapplication  of 
truth  is  at  once  proved,  for,  Ver.  8,  straightway  .  .  . 
hearts?  Jesus  saw  their  thoughts,  and  thus  demon- 
strated His  divinity,  for  before  God  alone  the  meditation 
of  our  hearts  are  as  apparent  as  visible  deeds  (i  Sam.  16  : 
7;  I  Chron.  28  :  9  ;  2  Chron.  6  :  30  ;  Jer.  17  :  10,  etc.). 
Since  Jesus  knows  what  is  in  man,  without  being  told 
(John  2  :  25),  His  spirit  is  more  than  human.  By  His 
own  spirit,  and  not  by  the  leading  of  the  Holy  Spirit, 
He  perceived,  for  His  self-conscious  inwardness  is  divine 
intuitiveness.  The  scribes,  who  from  previous  deeds 
should  have  known  Christ,  were  thinking  evil  in  their 
hearts  (Matt.  9  :  4),  and  therefore  "  did  not  see  God 
present." — AuGUSTINE.  "  Exposing  to  the  Pharisees 
what  they  silently  thought  in  the  inmost  recesses  of 
their  hearts.  He  showed  Himself  more  than  man  ;  and 
by  the  same  power,  divine  indeed,  by  which  He  saw  the 
secrets  of  hearts.  He  could  also  remit  sins." — Gerhard. 

^  Blasphemy  against  God  also  takes  place,  when  improper  attributes  are 
given  Ciod,  or  proper  ones  denied     (P)enr!;el). 


40  THE  GOSPEL  OF  ST.  MARK.  [ii.  9.  10. 

The  accusers  already  convicted,  are  to  be  thoroughly 
routed,  and  Christ  says  :  Ver.  9,  Whether  .  .  .  walk  ? 
Undoubtedly  the  scribes  had  reasoned,  it  is  easy  for 
Jesus  to  assume  divine  power  by  forgiving  sins,  for  this 
power  cannot  be  seen  and  tested  ;  it  would  be  much  more 
difificult  to  heal  by  a  word,  and  thus  to  authenticate  His 
authority.  But  in  reality  it  is  different,  and  Christ  may 
well  ask  which  is  easier  to  say.  Either  is  equally  hard  ; 
both  presuppose  the  same  divine  might.  He  who  has 
the  power  of  the  one  must  possess  the  power  of  the 
other.  The  one  is  conditioned  by  the  other ;  forgiving 
of  sins  must  show  its  effects  in  removing  the  results  of 
sin,  although  not  immediately,  and  outward  healing  can 
be  no  real  blessing  without  a  whole  soul.  To  the  eyes 
that  truly  see,  the  effects  of  forgiveness  of  sins  are  no 
more  hidden,  than  the  results  of  the  word  of  bodily 
healing.  But  the  former  Christ  will  demonstrate  by 
the  latter,  Ver.  10,  that^  .  .  .  sins.  Jesus  calls  Himself 
The  Son  of  man.  This  was  no  name  of  Messianic 
import  among  the  Jews,^  for  it  sounded  strange  to  them 
(John  12  :  34).  In  it  Christ  takes  up  an  O.T.  term,  which 
designates  man  according  to  his  lowliness,  weakness  and 
suffering  (Ps.  8:4;  Job  25  :  4,  6  ;  Ezek.  2:1;  Dan.  8  : 
17),  and  declares  Himself  fully  man  with  the  same  humble 
condition  and  suffering.  But  the  definite  article  the,  of  this 
title,  which  in  the  gospels  is  used  only  by  Jesus,^  gives  him 
an  unique  position,  not  as  the  second  Adam,  but  as  the  one 
whose  work  it  was  to  bear  man's  lowliness,  although  not 
as  "  misunderstood  Messiah." — Cremer.    With  this  name 

^  This  order  of  words,  which  places  "on  earth"  emphatically  before 
"  forgive  sins  "  is  attested  by  K,  C,  D,  L,  M. 

^  Against  Schnedermann,  Verkiind.  u.  Lehre  vom  Reich  G.,  II.  206. 

^  "  The  Son  of  man  "  occurs  about  seventy-five  times  in  the  gospels  j 
and  Acts  7  :  56,  Rev.  i  :  13;   14  :  14. 


II.  TO.]  CHAPTER  II.  41 

not  only  Christ's  poverty  (Matt.  8  :  20  ;  Luke  9  :  58), 
bodily  need  (Matt.  11  :  19;  Luke  7  :  34),  suffering  and 
death  (Mark  8:31;  9:31;  14:21;  Luke  9  :  22  ;  Matt. 
17  :  12,  22;  26  :  2,  etc.)  are  combined,  but  also  glorious 
divine  attributes,  as  forgiving  sins  (Matt.  9:6;  Luke  5  : 
24),  lordship  over  God's  day  (Matt.  12:8;  Luke  6  :  5), 
resurrection  (Mark  9:9;  Matt.  17:  9),  and  glorious 
coming  to  judge  the  world  (Mark  8  :  38  ;  13  :  26  ;  Matt. 
10  ;  23  ;  16  :  27;  19  :  28,  etc.).  Thus  human  lowliness 
has  been  exalted  by  union  with  the  divine  nature  in 
Christ,  and  the  prophecy  of  glory  attached  to  "  a  son  of 
man  "  (Dan.  7  :  13),  has  been  brought  into  agreement 
with  the  prevalent  O.  T.  conception  by  its  fulfilment  in 
Jesus.  Son  of  man  reaches  with  its  apex  into  the  divine. 
Christ  is  therefore  "  the  Son  of  man  because  He  is  the  Son 
of  God." — VON  Hoffman.^  He  has  power  on  earth  to 
forgive  sins.  Because  the  son  of  God  has  become  man, 
the  power  of  forgiveness  has  been  brought  to  earth  ;  and 
the  objection  of  the  scribes  why  one  standing  before  them 
inhuman  form  should  forgive  sins,  is  answered.  This  au- 
thority upon  earth  was  not  temporary,  for  as  the  word  of 
the  Son  of  man  remained  upon  earth  so  also  this  power  in- 
herent in  the  word,  which  has  been  relegated  to  Christ's  ser- 
vants (Luke  10  :  16  ;  Matt.  16  :  19  ;  18  :  18  ;  John  20  :  22). 
If  any  minister  uses  Christ's  word  and  says  :  "  Thy  sins 
are  forgiven,  then  believe  it  as  surely  as  if  God  Himself 
had  said  it." — LUTHER.  "  Through  such  power,  that  we 
men  forgive  or  bind  among  ourselves,  God's  honor  is  not 
taken,  nor  are  we  made  gods,  as  the  unskilled  people 
speak  of  it.     For  we  have  nothing  more  than  the  office. 

1  See  Nosgen  I.,  p.  157  sq. ;  Schmid,  Bibl.  Theol.  des  N.  T.  (5th  ed.),  p. 
113  sq. ;  Cremer,  p.  909  sq. ;  von  Hofmann,  Weisag.  u.  Erfiill.  II.,  p  .19  sq. ; 
Franz  Sieber,  Anhang  in  Schnedermann,  11.  257  sq.  Cf.  also  the  subtle 
argument  of  TertuU.  ag.  Marcion,  IV.,  4. 


42  THE  GOSPEL  OF  ST.  MARK.  [ii.  ii,  I2. 

If  you  believe  the  word  you  have  it  ;  if  you  do  not  be- 
lieve you  have  nothing." — Luther.  Because  of  such 
faith  Christ  not  only  forgave  the  sins  of  the  paralytic,  but 
also  said,  Ver,  ii,  Arise  .  .  .  house.  The  reality  of  for- 
giveness is  now  proved  to  the  objectors,  for  they  witness 
in  the  immediate  effect  of  bodily  health  through  Christ's 
word,  the  evidence  of  the  same  immediate  blessing  to 
the  soul.  This  is  likewise  accomplished  without  appealing 
to  the  Father.  Ver.  12.  And  the  paralytic  arose  .  .  . 
all.  The  man  arose  at  once,  and  bore  his  pallet,  "  the 
sign  of  his  sickness  being  now  the  sign  of  his  cure." — 
Trench.  It  was  quickly  rolled  up,^  and  a  way  being 
made  the  man  passed  out.  AH  .  .  .  fashion.  The  people 
were  not  only  amazed,  but  filled  with  fear  (Matt.  9  :  8) 
in  the  presence  of  such  divine  might.  But  fear  soon 
gave  way  to  joy,  in  which  they  expressed  their  ex- 
ultant praise  to  God  for  this  marvellous  power  never  be- 
fore seen  by  men.  "  The  inestimable  blessing  of  forgive- 
ness is  well  worth  all  praise  and  gratitude"  (Ps.  103  :  3). 
— Starke. 

13-17.  And  he  went  forth  again  by  the  seaside;  and  all  the  multitude 
resorted  unto  him,  and  he  taught  them.  And  as  he  passed  by,  he  saw 
Levi  the  son  of  Alphasus  sitting  at  the  place  of  toll,  and  he  saith  unto  him. 
Follow  me.  And  he  arose  and  followed  him.  And  it  came  to  pass,  that 
he  was  sitting  at  meat  in  his  house,  and  many  publicans  and  sinners  sat 
down  with  Jesus  and  his  disciples  :  for  there  were  many,  and  they  followed 
him.  And  the  scribes  of  the  Pharisees,  when  they  saw  that  he  was  eatmg 
with  the  sinners  and  publicans,  said  unto  his  disciples,  He  eateth  and 
drinketh  with  publicans  and  sinners.  And  when  Jesus  heard  it,  he  saith 
unto  them.  They  that  are  whole  have  no  need  of  a  physician,  but  they  that 
are  sick  :  I  came  not  to  call  the  righteous,  but  sinners. 

Ver.   13.     Jesus  went  .  .  .  again   from  Capernaum  to 
the    sea    side,  soon  after   the    healing    of   the    paralytic 

'■  Possibly  it  was  a  simple,  light  mattress,  such  as  is  still  the  only  bed  of 
mnnv  in  the  East. 


II.  13,  14-]  CHAPTER  II.  43 

to  avoid  the  people  (i  :  45).  But  all  .  .  .  them,  availing 
himself  of  their  avidity  to  see  miracles  by  preaching  the 
word.  Ver.  14.  After  this  passing  on  he  saw  .  .  . 
Alphasus,  whose  name  became  Matthew  ^  (Matt.  9  :  9), 
the  "  manly  "^  (cf.  Matt.  16:  18).  His  father  was  not 
the  Alphaeus  whose  son  was  James  the  Less  (3  :  18), 
otherwise  Matthew  and  James  would  be  named  together 
in  the  apostolic  catalogues,  like  Andrew  and  Peter,  James 
and  John.  Of  the  work  of  Matthew  beside  his  writing  of 
the  gospel,^  we  possess  but  uncertain  information.^  His 
character,  as  indicated  by  his  name  and  position  in  the 
list  of  the  apostles  beside  Thomas  ^  according  to  the  prin- 
ciple of  contrast,  seems  to  have  been  one  of  decision  and 
firmness.^     By  Christ  Levi  was  called,  while  sitting  .  .  . 

^  Orig.  ag.  Cels.  I.  62,  says  Levi  (Lebes)  "was  not  of  the  number  of  the 
apostles,"  although  in  his  introduction  to  Romans  he  identifies  Levi  with 
Matthew.  Heracleon,  the  Valentinian  (Clem.  Alex.  Strom.  IV.  9),  distin- 
guishes Matthew  and  Levi,  as  also  Grotius,  Ewald,  Michaelis,  Sieffert, 
Nicholson ;  but  the  synoptists  permit  no  distinction.  (Cf.  Mt.  9  :  9  sq. ; 
Lk.  5  :  27  sq.). 

2  The  best  derivation  of  "  Matthew  "  is  from  the  rare  singular  Metim 
(manly)  (Grimm),  although  Noeldeke  argues  for  Amatay  (faithful  man). 
Holtzmann,  p.  84. 

3  That  Matthew  did  not  write  the  gospel,  which  bears  his  name  either  in 
the  Hebrew  original  (Papias,  Euseb.  IIL  39;  Iren.  ag.  Her.  IIL  i  :  i  ; 
Eus.  HL  24),  or  in  the  Greek  redaction  is  one  of  the  unproved  assumptions 
of  modern  critics. 

*  Such  various  countries  as  Ethiopia  (Socr.  H.  E.  i  :  19),  Persia,  Mace- 
donia, are  claimed  as  the  fields  of  Matthew's  labor;  but  neither  Origen 
(Eus.  HL  i),  nor  Eusebius  himself  (HL  24),  know  of  any  such  tradition, 
which  even  the  credulous  Jerome  did  not  accept  (De  vir.  ill.  3). 

^  Some  suppose  that  Thomas  was  a  twin-brother  of  Matthew,  because  of 
the  epithet  "  Didymus  "  (twin). 

s  The  ascetic  character  ascribed  to  Matthew  by  Clem.  Alex.  (Instr.  IL 
i),  who  says  :  "  the  apostle  Matthew  partook  of  seeds,  nuts  and  vegetables 
without  meat"  is  unwarranted.  The  story  of  Matthew's  martyrdom  un- 
known in  early  tradition  (Clem.  Alex.  Strom.  IV.  9)  is  due  to  the  inven- 
tions of  the  apocryphal  "  Acts  and  Martyrdom  of  Matthew."     Much  of  the 


44  THE  GOSPEL  OF  ST.  MARK.  [ii.  14,  15. 

toll.  Sitting  is  the  general  attitude  in  Syria  when  at  work. 
The  carpenters  work  sitting  on  the  ground.  The  mer- 
chants in  their  bazaars  sit  cross-legged  upon  their  booths. 
Thus  Levi  was  probably  sitting  upon  his  toll-booth,  ready 
to  collect  customs  upon  the  various  goods  that  were 
conveyed  along  the  great  road  between  Tyre  and  Jeru- 
salem. He  was  not  a  general  tax-collector  (gabbai),  but 
an  inferior  official  (mohkes).^  Upon  Christ's  call,  Ver.  15, 
he  .  .  .  him,  "  breaking  himself  at  once  away  from  all 
worldly  things,  by  his  complete  obedience  he  bare  wit- 
ness, that  He  who  called  him  had  chosen  a  good  time." 
— ChrysOSTOM.  And  "  although  the  people,  who  have 
to  do  with  money,  are  hard  to  convert  (Acts  8  :  20  ;  Matt. 
19  :  21),  Jesus  exhibits  His  power,  and  can  accomplish  it 
with  a  single  word." — OUESNEL,  Starke.  After  his  con- 
version Levi  made  a  great  feast  of  rejoicing  in  his^  house 
(Luke  5  :  29),  and  with  Jesus  there  were  reclining  at  the 
table  many  .  .  .  sinners.  The  joining  of  publicans  with 
sinners,  people  of  ill-repute  (Luke  7  :  39)  known  and 
shunned  as  great  sinners,  shows  in  what  estimation  they 
were  held.  They  were  called  a  criminal  race,  traitors  of 
their  country,  because  they  served  the  hated  Gentile 
rulers.  Their  testimony  was  to  be  rejected,  their  alms 
were  not  to  be  received.  Even  though  they  forsook  their 
calling,  the  defilement  of  it  was  believed  to  adhere  to 
them  always.  With  such  men  Jesus  and  his  disciples,  who 
are  here  first  mentioned  as  accompanying  him,  sat  down. 

wrong  tradition  attached  to  Mattliew  has  arisen  from  a  confusion  of  Mat- 
thew and  Matthias. 

^  These  officials  were  most  hated.  "  I'he  very  word  Mohkes  seems  in 
its  root-meaning  associated  with  the  idea  of  oppression  and  injustice.  lie 
was  literally,  as  really,  an  oppressor."     (Edersheim). 

2  This  is  the  correct  interpretation  of  Mark,  although  Jesus  has  just  be- 
fore been  designated  "he."  The  word  "Jesus"  following  corroborates 
this  view. 


II.  i6,  17.]  CHAPTER  //.  45 

And  there  tuere  many  of  the  disciples  (Weiss,  Nosgen), 
and  their  number  was  no  doubt  increased  from  among 
the  pubUcans.     That  Jesus  met  with  them  offended,  Vcr. 

16,  the  ,  .  .  Pharisees,!  the  learned  scholars  of  the  Phari- 
saic party.  The  Pharisees  arose  out  of  the  earlier  "  Cha- 
sidim  "  (pious  ones)  at  the  time  of  Jonathan,  successor  of 
Judas  Maccabbee,  between  160  and  143  b.  c.  (Jos.  Ant. 
XIII.  5  :  9)  and  were  the  Puritan  tendency  within  Juda- 
ism. Two  vows  were  taken  by  them,  to  be  very  exact  in 
rendering  all  religious  dues  and  to  observe  most  strictly 
the  Levitical  laws  of  purity.  They  were  conservative  in 
belief,  but  slaves  of  tradition.  These  Pharisees  after  the 
previous  defeat  of  the  scribes  (ver.  6),  not  venturing  to 
approach  Jesus  Himself,  come  to  the  disciples,  as  they 
leave  the  feast,  and  say:^  He^  .  .  .  sinners!  This  is  an 
utterance  of  great  contempt  for  one,  who  claiming  to  be 
a  teacher  (rabbi)  would  thus  lower  himself  and  eat  with 
the  dregs  of  the  population,  and  by  his  association  with 
them  sanction  their  wickedness.  Enmity  puts  on  the 
guise  of  godliness  (Matt.  7  :  15  ;  2  Tim.  3  :  5).     But,  Ver. 

17,  when  Jesus  heard  the  accusation  aimed  at  Him,  He 
said  :  They  .  .  .  sick.  Christ  answers  with  a  "  truism  on 
the  physical  side  of  things." — MORISON.  The  very 
nature  of  His  work  as  physician  of  the  soul,  and  the  actual 
condition  of  men  (sick  in  sin),  necessitate  His  going  to 
them.  He  goes  not  to  become  as  they  are,  but  to  make 
them  as  He  is.  But  He  can  help  only  those  who  know 
their  condition.     "  Would  that  you  were  aware  of  your 

^  These  words,  supported  by  N,  B,  D,  L,  33,  are  to  be  preferred  to  "  the 
scribes  and  Pharisees." 

^  oTi  is  simply  equal  to  a  quotation  mark,  and  has  no  interrogative  im- 
port (against  Tischendorf),  Winer,  p.  457. 

^  "And  drinketh,"  found  in  A,  C,  L,  A,  E,  is  wanting  in  N,  B,  D,  but  it 
was  probably  omitted  on  account  of  Matt.  9:11  (Meyer). 


46  THE  GOSPEL  OF  ST.  MARK.  [it.  17,  1 8. 

sickness,  that  ye  might  seek  a  physician." — AUGUSTINE. 
As  physician,  Christ  says  :  I  .  .  .  sinners.  The  righteous 
are  those  that  are  whole,  the  sinners  the  sick.  Although 
it  is  not  stated  whether  there  are  such  righteous  men  or 
not  (Weiss,  Holtzmann),  yet  the  fact  of  Christ's  mission 
to  all  makes  it  impossible.  Christ  knows  no  men,  whom 
he  could  call  righteous.^  Therefore  the  Pharisees  are 
righteous  in  their  own  imagination.  For  them  as  they 
are  Christ  has  not  come,  because  they  will  not  see  that 
they  are  sinners.  They  "  grudged  sick  men  a  physician, 
and  being  more  sick  than  those,  they  slew  the  physician." 
— Augustine.  "  Christ  calls  to  repentance,  and  not  to 
a  profligate  life  ;  would  you  enjoy  him,  prepare  yourself 
for  repentance"  (Joel  2  :  2,  13). — Osiander,  Starke. 

18-22.  And  John's  disciples  and  the  I'harisees  were  fasting :  and  they 
come  and  say  unto  him,  Why  do  John's  disciples  and  the  disciples  of  the 
Pharisees  fast,  but  thy  disciples  fast  not .-'  And  Jesus  said  unto  them,  Can 
the  sons  of  the  bride-chamber  fast,  while  the  Ijridegroom  is  with  them  .'  as 
long  as  they  have  the  bridegroom  with  them,  they  cannot  fast.  But  the 
days  will  come,  when  the  bridegroom  shall  be  taken  away  from  them,  and 
then  will  they  fast  in  that  day.  No  man  seweth  a  piece  of  undressed  cloth 
on  an  old  garment:  else  that  which  should  fill  it  up  taketh  from  it,  the  new 
from  the  old,  and  a  worse  rent  is  made.  And  no  man  putteth  new  wine 
into  old  wine-skins  :  else  the  wine  will  burst  the  skins,  and  the  wine  perish- 
eth,  and  the  skins :  but  they  put  new  wine  into  fresh  wine-skins. 

Ver.  18,  John's  disciples,  who  had  not  attached  them- 
selves to  Jesus  (John  1:35  sq,),  possibly  from  a  wrong 
spirit  of  jealousy  for  John  the  Baptist,  still  adhered  to 
John's  asceticism  (Matt.  11  :  18).  They  and  the  Phari- 
sees, who  used  them  in  their  innocence  to  carry  out  hos- 
tile plans  against  Jesus,  were  fasting.  The  meal  at  Levi's 
house  had  taken  place  on  one  of  the  traditional  weekly 
fast-days  (Monday  or  Thursday),  which  were  sincerely 
kept  by  John's  disciples,  but  which  the  Pharisees  used  to 
1  diKoiovc  without  the  article  confirms  this  interpretation. 


II.  19,  20.]  CHAPTER  //.  47 

obtain,  as  they  supposed,  the  merit  of  forgiveness  of  sins, 
not  because  they  mourned  for  sin  (Is.  58:5),  but  because 
they  underwent  an  external  minute  ritual  of  self-mortifi- 
cation. And  they,  representatives  of  John's  disciples  and 
of  the  Pharisees  came  to  question  Jesus  why  His  disciples 
transgressed  the  accepted  religious  observance.  Ver.  19. 
Jesus  .  .  ,  them?  The  sons  of  the  bride-chamber  \s2iCom- 
mon^  oriental  expression  for  the  attendants  of  the  bride- 
groom, who  accompany  him  on  the  way  to  the  bride  and 
the  bridal  chamber,^  and  in  their  gladness  shout  for  joy. 
Such  groomsmen  are  the  disciples  of  Christ,  who  is  the 
bridegroom,  because  in  Him  are  fulfilled  all  the  prophecies 
of  God's  intimate  union  with  His  people  (Ps.  45  ;  Song 
of  Songs  ;  Isai.  54:1,  5,6;  Hos.  2:19,20).  This  union 
(2  Cor.  11:2;  Eph.  5  :  24  sq. ;  Rev.  19  :  7  sq.)  must  be  a 
joyous  one  without  fasting.^  Wherever  Christ  is,  there  is 
joy.  "  Jesus,  who  before  has  called  Himself  physician,  now 
calls  Himself  bridegroom,  by  these  names  He  reveals  cer- 
tain unspeakable  mysteries." — Chrysostom.  As  long  as 
He  is  with  the  deciples  they  .  .  .  fasj;,  for  the  "  truth  of 
outward  fasting  is  inward  mourning." — Stier.  Ver.  20. 
But  .  .  .  them,  or  rather  shall  have  been  torn  away 
('ttTTa/?^^)^  by  violent  death.  So  early,  while  triumphant, 
does  Christ  announce  His  death  by  more  than  human 
foresight.  When  He  is  taken,  then  .  .  .  day.  Begin- 
ning with  the  one  sad  day  they  shall  fast,  for  "  the  day  of 

1  Trumbull,  p.  242. 

2  For  an  excellent  account  of  weddings  and  wedding-customs  in  the  East, 
see  Trumbull,  p.  7  sq. 

^  The  Messianic  expectation  of  the  Jews  confirms  this.  Maimonides 
says  :  "  All  fasting  will  cease  in  the  days  of  the  Messiah,  and  there  shall  be 
no  other  days  than  good  days,  and  days  of  joy,  as  is  written,  Zech.8  :  19." 

*  Morison  sees  in  this  word  a  "  fine  mystical  meaning,"  and  believes  it 
covertly  to  refer  "  to  what  began  with  the  crucifixion  and  ended  with  the 
ascension." 


48  THE  GOSPEL  OE  ST.  MARK.  [11.20,21. 

the  bridegroom's  removal  is  one,  the  days  when  he  is  re- 
moved and  absent  are  many."— Bengel.  They  shall 
fast,  for  their  souls  are  bowed  down,  and  they  bear  the 
fast-day  divinely  ordered,  but  not  self-imposed.  This 
fasting  will  be  more  than  mere  external  abstention  from 
food,  a  deep  inward  mourning.  For  outward  fasting  there 
is  no  law  in  the  new  dispensation ;  and  although  the 
apostles  and  early  Christians  fasted  (Acts  13:2;  14  :  23  ; 
I.  Cor.  7:  5,  etc.),  it  was  their  voluntary  deed  and  no  yoke 
laid  upon  them  (Col.  2:16;  Gal.  4:9;!  Tim.  4  •:  i  sq.)^ 
To  illustrate  the  incongruity  of  the  old  with  the  new, 
Christ  says:  Ver.  21.  No  man  .  .  .  made.  A  patch 
of  new,  unfulled  cloth  will  by  shrinking,  when  exposed 
to  moisture,  tear  the  old  garment ;  therefore  no  one 
will  patch  the  old  with  the  new.  The  Lord  employs  this 
parable  not  to  justify  the  disciples  of  John  in  their  adhe- 
rence to  fasting  (Beyschlag,  Weiss)  ;  but  to  prepare  for  the 
force  of  the  following  illustration  (ver.  22)  He  argues  first 
from  the  point  of  view  of  the  old,  and  to  those  that  ad- 
here to  it  He  brings  home  the  impossibility  of  adopting  a 
single  feature  of  the  new  without  endangering  what  is 
still  useful  of  the  old.  "  The  completeness  {izkripwiia^  takes 
away  from  the  garment,  the  new  completeness  from  the 
old  garment." — LiGHTFOOT.  An  entire  change  is  nec- 
essary. The  new  cannot  be  a  patch  upon  the  old.  As 
the  old  cannot  adopt  a  new  custom,  the  new  cannot  use 
old  forms.  Ver.  22.  No  man  .  .  .  wine=skins.  Th.&iuinc- 
skins  are  the  skins  of  goats,  which,  after  being  steeped  in 

1  This  is  the  position  of  the  Lutheran  church,  which  sees  in  fasting 
"a  good  external  discipline"  for  subduing  the  body  (i  Cor.  9  :  27),  but 
makes  it  neither  legal  nor  meritorious.  The  assertion  that  "  fasting  avails 
for  the  extinguishing  and  prevention  of  guilt"  (Aquinas)  is  utterly  rejected. 
Cf.  Augs.  Conf.  Art.  XXVI.;  XXVIII.;  Apol.  VIII.  Smald.  Art.  III.;  Small 
Catech.  IV.;  Form  of  Cone.  X. 


II.  22,  23-]  CHAPTER  II.  49 

tannin  with  the  hairs  on  and  exposed  to  the  sun,  are  care- 
fully sewed  up  and  pitched.  In  them  all  liquids  are 
carried  in  the  East.  Old  skins  could  not  bear  the  disten- 
sion caused  by  the  fermenting  of  the  new  wine.  It  re- 
quired new  strong  skins.  Thus  the  new  gospel  of  Christ, 
fittingly  symbolized  in  its  joyousness  by  wine  (Ps.  104  : 
15  ;  Isai.  55:1,2),  demands  new  forms  in  which  religious 
life  expresses  itself,  because  of  the  power  of  life  (ferment) 
and  the  spirit  of  freedom  (wine)  inherent  in  the  gospel. 
"  The  new  spirit  was  to  be  embodied  in  wholly  renovated 
forms;  the  new  freedom  was  to  be  untrammelled  by  ob- 
solete and  long  meaningless  limitations ;  the  spiritual 
doctrine  was  to  be  sundered  forever  from  the  elaborate 
externalism  of  cancelled  ordinances." — Farrar.  Every 
syncretism  is  therefore  dangerous  and  a  failure.^ 

23-28.  And  it  came  to  pass,  that  he  was  going  on  the  sabbath  day 
through  the  cornfields;  and  his  disciples  began,  as  they  went,  to  pluck  the 
ears  of  com.  And  the  Pharisees  said  unto  him,  Behold,  why  do  they  on 
the  sabbath  day  that  which  is  not  lawful  ?  And  he  said  unto  them.  Did  ye 
never  read  what  David  did,  when  he  had  need,  and  was  an  hungered,  he,  and 
they  that  were  with  him  ?  How  he  entered  into  the  house  of  God  when 
Abiathar  was  high  priest,  and  did  eat  the  shewbread,  which  it  is  not  lawful 
to  eat  save  for  the  priests,  and  gave  also  to  them  that  were  with  him  ?  And 
he  said  unto  them,  The  sabbath  was  made  for  man,  and  not  man  for  the 
sabbath  :  so  that  the  Son  of  man  is  lord  even  of  the  sabbath. 

Ver.  23.  On  the  sabbath=day,  near  the  passover  (Luke 
6  :  i),  Jesus  with  His  disciples  was  ^oing"  along  a  road, 
which   passed  between   ripe  cornfields.     His  2  .  .  .  corn.^ 

1  Lange  suggests  the  historical  examples  of  Ebionitism  and  the  Interims 
of  the  period  of  the  Reformation. 

2  This  second  part  of  the  sentence  is  not  dependent  upon  "  it  came  to 
pass  "  ('eyevero).  Winer,  p.  578. 

3  The  interpretation  referred  to  in  the  margin  of  the  Rev.  Vers.,  that  the  dis- 
ciples made  either  a  new  way  or  followed  an  old  path  overgrown  by  corn 
(Holtzmann)  through  or  alongside  of  the  field  by  pulling  out  the  grain  (Winer, 
Meyer,Lange,  Schenkel), rests  upon  the  exact  classical  meaning  of  6(5ov  notElv, 

4 


50  THE  GOSPEL  OF  ST.  MARK.  [ii.  24,  25. 

As  they  passed  they  took  some  ears  of  corn  from  the 
fields  on  either  side.  Ver.  24.  When  the  Pharisees,  who 
probably  stood  incidentally  at  the  place  where  Jesus  passed 
with  His  disciples,  saw  this,  they  said  to  Christ  :  Behold, 
look  what  a  terrible  transgression  is  taking  place  ;  why 
do  thy  disciples  on  the  .  .  .  lawful.  It  was  not  unlaw- 
ful to  pluck  and  eat  a  few  grains  (Deut.  23  :  25),  but 
being  done  on  the  sabbath  it  involved  according  to  rab- 
binic law  the  double  sin  of  plucking,  which  was  regarded 
equivalent  to  reaping,  and  rubbing  in  the  hands,^  which 
was  considered  to  be  a  species  of  threshing.^  This  trans- 
gression of  rabbinic  statutes  was  held  to  be  a  greater  sin 
than  breaking  God's  own  law.  Ver.  25.  But  Jesus  said 
Did  .  .  .  did.  David,  whose  need  broke  the  law  (Lev.  24  : 
9),  is  referred  to  not  only  because  he  is  the  great  king 
and  the  Messiah  his  son,  but  because  his  very  case  is  vin- 
dicated by  Jewish  tradition,  on  the  principle  that  "  dan- 
ger to  life  superseded  the  sabbath-law."  ^  In  such  dan- 
ger David  committed  what  otherwise  was  also  unlawful  ; 
he,  Ver.  26,  entered  . .  .  God,  the  holy  place,  and  this  he  did 
under  the  sanction  of  the  high-priest.     It  happened  when  * 

but  overlooks  its  hellenistic  usage,  which  is  rather  to  be  expected  in  the  N.  T. 
According  to  this  o^ov  noulv  is  to  make  a  journey  (Judg.  17  : 8,  Sept.).  The 
use  oinraxvaQ  (ears)  and  not  blades  likewise  militates  against  the  marginal 
translation.     Cf.  Klostermann,  Keil,  Weiss,  Nosgen. 

1  This  was  done  after  plucking,  and  is  still  to  be  seen.  Thomson  (II. 
510)  relates :  "  I  have  often  seen  my  muleteers,  as  we  passed  along  the 
wheat-fields,  pluck  off  ears,  rub  them  in  their  hands,  and  eat  the  grains  un- 
roasted,  just  as  the  apostles  are  said  to  have  done." 

2  Even  treading  upon  the  grass  was  thought  to  be  threshing.  P>ut  the 
casuistry  of  the  scribes  often  relaxed  this  severity.  Thus,  if  a  person  laid  a 
sheaf  of  wheat  upon  a  spoon  it  could  be  removed,  because  the  spoon  might 
be  removed.  See  Edersheim,  II.  56  sq.;  Lightfoot,  Hor.  Hebr.  206;  Farrar, 
266,  304,  418  sq.,  669. 

3  Edersheim,  II.  57. 

*  The  rendering  "  in  the  days,"  as  far  as  the  article  "  the  "  is  concerned,  is 


II.  26.]  CHAPTER  II.  51 

.  .  .  high=priest.  The  mention  of  Abiathar  instead  of 
Ahimelech  (i  Sam.  21:1  sq.)  is  no  error  of  memory  (De 
Wette,  Bleek,  Meyer,  Weiss,  Holtzmann,  Keil),  nor  due 
to  the  acceptance  from  tradition  of  the  mistake  in  2 
Sam.  8:17;  I  Chron.  18  :  16;  i  Chron.  24  :  6  (Nosgen), 
in  which  passages  Ahimelech  (Ahiah,  i  Sam.  14  :  3),  is 
called  the  son  of  Abiathar.  That  Abiathar  was  present 
with  his  father  (i  Sam.  22  :  20)  and  a  party  of  the  act 
(Wordsworth),  would  not  entitle  him  to  be  called  high- 
priest  ;  nor  can  he  legally  have  been  high-priest  con- 
jointly with  his  father  (Luther,  Edersheim).  The  solu- 
tion traditional  since  Victor  of  Antioch,  which  ascribes 
to  father  and  son  both  names  according  to  the  custom  of 
double  names  (Judg.  6  :  32  ;  2  Sam.  11  :  21),  is  still  the 
easiest.^  In  Abiathar's  presence,  David  did  eat  the 
shewbread,  the  "  loaves  of  the  Face  "  (Lev.  24  :  5  sq.), 
which  were  kept  before  God,  one  for  each  tribe,  to  re- 
mind them  that  "  what  pertains  to  the  life  of  Israel 
comes  from  the  presence  of  Jehovah." — Bahr.^  These 
it  was  not  .  .  .  priests,  who  every  sabbath  partook  of 
the  loaves  of  the  past  week  in  the  sanctuary.  (Lev.  24  : 
9).  But  in  his  great  emergency  not  only  David  ate  of 
them,  but  gave  .  .  .  them,  who  were  in  dire  need.  There- 
fore Christ's  disciples  in  their  hunger  might  take  the  ears 
of  corn.  "  Love  and  necessity  transcend  every  com- 
mandment."— QuESNEL,    Starke.     Ver.    27.     The  .  .  . 

supported  by  A,  C,  A,  22><  but  outweighed  by  N,  B,  L,  E,  G,  H,  etc.;  and  it 
is  not  as  precise  a  translation  of  km  as  "when." 

1  "  Even  this  explanation  is  not  without  its  difficulties  ;  but  in  all  such  ap- 
parent discrepancies,  whether  they  can  be  solved  or  not,  it  is  well  to  remem- 
ber Luther's  words :  "  It  is  absurd  to  imitate  the  great  boldness,  which, 
when  difficulty  occurs,  immediately  cries  out,  a  manifest  error  has  been 
committed,  and  dares  to  amend  the  books  of  others  without  shame."  (Op. 
Lat.  3  :  71.) 

a  Ohler's  O.  T.  Theol.  (Am.  ed.),  p.  256. 


52  THE  GOSPEL  OF  ST.  MARK.  [ii.  27,  28. 

man  ;  it  was  ordained  of  God  for  the  bodily  rest  (Exod. 
23  :  12)  and  spiritual  advancement  (Exod.  20  :  8)  of  man, 
and  as  an  anticipation  of  eternal  rest  (Hebr.  4  :  9).  But 
man  .  .  .  sabbath, 1  to  be  the  slave  of  a  day.  Tlic  day 
has  its  purpose  not  in  itself;  it  is  only  a  means  for  mtUi's 
highest  good.  "  Since  God  has  done  everything  for 
man's  sake,  man  should  do  everything  for  God's  sake, 
and  have  His  glory  as  his  aim." — Staukk.  If  even  sinful 
man  is  no  slave  of  the  sabbath,  much  less  tlic  Son  of  man, 
for  He  not  only  "  as  God," — NOVATIAN,  but  as  tJie  man, 
who  has  glorified  human  weakness  (ver.  10),  is,  Ver.  28, 
lord  .  .  .  sabbath.  This  sacred  institution  of  God  is  also 
under  the  lordship  of  the  Son  of  man,  who  docs  not  desire 
to  abrogate  it  with  its  blessing  (Matt.  5  :  17),  but  to  re- 
deem it  from  Jewish  legalism,  and  renew  it  in  its  univer- 
sal features,  that  it  may  be  held  in  the  freedom  of  the 
Spirit,  who  working  in  the  church  has  prepared  the 
"  Lord's  day."  Thus  Christ  "  prepared  anew  the  sabbath, 
without  a  literal  commandment  as  in  the  Old  Testa- 
ment." ^ — Stier.  "  Believers  are  with  Christ  and  through 
Christ  lords  of  the  sabbath,  that  they  may  use  it  for 
their  own  and  their  neighbor's  necessities." — QuESNEL, 
Starke. 

1  For  a  similar  but  less  expressive  rabbinical  saying,  see  Holtzmann,  p. 
91  ;  Edersheim,  II.,  p.  58. 

2  This  word  of  Christ  is  the  germ  of  the  apostolic  words  (Rom.  14  :  4,  5, 
17;  Col.  2  :  16,  17).  With  this  N.  T.  doctrine  the  Lutheran  Church  agrees, 
holding  to  the  liberty  as  well  as  to  the  necessity  of  the  Lord's  day  (Augs. 
Conf.  XXVIII.  Large  Cat.  I.  3).  Cf.  also  Luther's  Sermon  for  17th  Sun- 
day after  Trinity,  1544  (Erl.  Ed.  20,  II.  220).  Th.  Zahn,  Geschichte  des  Sonn- 
tags,  1878. 


CHAPTER  III. 

1-6.  And  he  entered  again  into  the  synagogue  ;  and  there  was  a  man  there 
which  had  his  hand  withered.  And  they  watched  him,  whether  he  would 
heal  him  on  the  sabbath  day  ;  that  they  might  accuse  him.  And  he  saith 
unto  the  man  that  had  his  hand  withered,  Stand  forth.  And  he  saith  unto 
them,  Is  it  lawful  on  the  sabbath  day  to  do  good  or  to  do  harm  ?  to  save  a 
life,  or  to  kill  ?  But  they  held  their  peace.  And  when  he  had  looked 
round  about  on  them  with  anger,  being  grieved  at  the  hardening  of  their 
heart,  he  saith  unto  the  man.  Stretch  forth  thy  hand.  And  he  stretched  it 
forth  :  and  his  hand  was  restored.  And  the  Pharisees  went  out,  and 
straightway  with  the  Herodians  took  counsel  against  him,  how  they  might 
destroy  him. 

Ver.  I.  Jesus  entered  again  on  the  following  sabbath 
(Luke  6  :  6)  into  the  ^  synagogue  in  the  town,  where  the 
last  conflict  had  taken  place  (2  :  23)  ;  and  there  '^  .  .  . 
withered  (i  Kings  13  :  4).  By  some  disease  the  right 
hand  of  the  man  had  become  atrophied.^  "  A  withered 
member  of  the  body  is  a  picture  of  death." — Canstein, 
Starke.  Ver.  2.  And  they,  certain  of  the  Pharisees 
(ver.  6),  who  had  probably  placed  the  man  in  a  prominent 
position  to  ensnare   Jesus,   watched  ^   Him,  with   close, 

1  N,  B,  omit  the  article,  but  it  is  found  in  A,  C,  D,  L,  etc. 

2  The  description  of  this  man  by  the  gospel  of  the  Hebrews  as  a  stone- 
mason, and  his  petition  :  "  I  am  a  stone-mason  seeking  for  food  by  my 
hands.  I  pray  thee,  Jesus,  to  restore  to  me  my  health,  that  I  may  not 
basely  beg  food,"  far  from  being  original  (Handmann,p.  86),  shows  its  apoc- 
ryphal character  in  its  prolix  form,  and  in  its  Ebionitic  tinge  by  strongly 
motivating  Christ's  breaking  of  the  sabbath  law  (Resch.  p.  379). 

^  The  exact  form  of  Mark  'e^r/pafi/iEvyv  proves,  as  Bengel  suggested,  that 
it  was  no  congenital  defect. 

*  Better  "  kept  watching  "  (TrapETr/pow)  accdg.    to  N,  D,  C,  L,  etc. 

53 


54  THE  GOSPEL  OF  ST.  MARK.  [iii.  3,  4. 

eager  observation  and  hostile  purpose  (Luke  d'.J;  14:1; 
Acts  9  :  24;  Gal.  4  :  10),  whether  .  .  .  him.  His  act  on 
this  day,  at  this  place,  and  before  so  many  witnesses  ^ 
would  offer  a  clear  case  to  the  spies,  who  "  are  very 
urgent  about  ceremonies,  but  do  not  care  about  true 
discipline  and  honorableness." — Osiander,  Starke. 
Ver.  3.  But  Jesus  saith  .  .  .  forth.  Having  him  arise 
and  come  into  the  midst  of  the  Pharisees,  that  they 
might  see  him,  Christ  does  His  work  openly,  and  ex- 
hibits the  mighty  contrast  between  the  wise  directness  of 
the  Light,  and  the  invidious  scheming  of  the  children  of 
darkness  (i  John  2  :  11).  "The  Light  itself  has  come, 
it  removes  the  shadows." — Augustine.  This  Light 
says,  Ver.  4:  Is  .  .  .  kill?  Christ  appeals  to  the  con- 
science of  the  Pharisees  by  going  back  to  the  fundamental 
law  of  the  sabbath,  whose  force  their  traditional  miscon- 
structions could  not  totally  obscure,  for  they  admitted 
that  "the  danger  of  life  abolishes  the  sabbath." ^  ^_ 
though  no  immediate  danger  threatened  the  man  with 
the  withered  hand,  yet  to  heal  was  doing  good.  But  not 
doing  good,  when  it  was  required,  was  doing  evil  (James 
4  :  17);  and  not  saving  life  now,  when  it  could  be  done, 
was  this  not  finally  to  kill,  and  a  transgression  of  God's 
law?  (Exod.  20:  13).  The  Pharisees  must  choose  be- 
tween God's  law  of  love  and  their  narrow  limitations.  It 
is  really  a  question  not  about  the  observance  of  a  day, 
but  about  saving  or  killing,  i.  e.  about  good  or  evil.  But 
.  .  .  peace.  The  Pharisees  do  not  wish  to  sanction 
Christ's  deed,  therefore  they  do  not  assent  to  what  their 
conscience  and  God's  law  tells  them  to  be  right  ;  and 
they  fear  to  deny  because  they  would  be  convicted  of 

1  Cf.  Luther,  Ann.  on  Matt.,  Walch,  St.  Louis,  Ed.  VII„p.  149. 

2  On  the   minute   discussions   about   healing   on    the  sabbath   and   the 
evasions,  see  Edersheim,  II.,  p.  60. 


in.  §.]  CHAPTER  Itl.  55 

merciless  unholiness.  In  their  silence  they  give  evidence 
of  their  hypocrisy.  Thus  the  wicked,  who  have  set 
themselves  against  Christ,  utterly  fail  (Ps.  7:15  sq.) 
Ver.  5.  And  .  .  .  them,  still  waiting  for  an  answer,  but 
only  seeing  their  determined  silence,  He  was  filled  with 
anger,  which  was  the  holy,  divine  indignation  of  love, 
because  they  shut  themselves  up  against  the  truth.  But 
with  His  anger,  Christ  is  grieved,  and  combines  deepest 
compassion  with  holiest  indignation.  "  Divine  zeal  must 
be  united  with  love  of  compassion  and  sympathy,  that 
we  are  zealous  against  sin,  but  compassionate  against  the 
sinner.  The  foe  of  sins  is  the  friend  of  men  "  (i  Cor.  5  : 
3-5). — Majus,  Starke,  Christ,  the  best  friend  of  His 
enemies,  is  sad,  because  of  the  hardening  .  .  .  hearts, 
by  which  they  are  rendering  themselves  obdurate  to  the 
impressions  of  truth  (2  Cor.  4  :  4),  and  subject  to  God's 
judgment.^  Therefore  Christ  turns  from  them  to  the 
man  and  says  :  Stretch  .  .  .  hand.  Without  touching 
the  man,  and  therefore  not  even  transgressing  the  sab- 
bath-law, Christ  heals  by  the  direct  power  of  His  word 
(John  4  :  49  sq.).  And  the  man  in  faith  stretched  forth 
his  hand,  which  was  restored.  In  this  restoration  Jesus 
acted  "  after  the  example,  the  gentleness,  the  mercy  and 
the  prediction  of  the  Creator." — Tertullian.  "  How 
quickly  can  Christ  change  a  great  misfortune  with  a  word 
or  sign  "  (Matt.  8  :  26). — Starke.  But  neither  word  nor 
sign  convinces  the  Pharisees,  for,  Ver.  6,  they  went  out 
with  deeper  hatred  of  Christ,  whose  compassion  for  them 
had    been    in    vain,    and   straightway    repaired    to    the 

1  Cf.  the  hardening  of  Pharaoh,  in  which  the  relation  of  divine  judgment 
to  individual  choice  is  shown.  Ten  passages  refer  to  Pharaoh's  decision, 
and  ten  to  God's  action  ;  and,  except  in  Ex.  4:21;  7:3,  where  the  announce- 
ment of  divine  judgment  is  made  to  Moses,  hardening  is  always  first  traced 
to  the  will  of  Pharaoh. 


56  THE  GOSPEL  OF  ST.  MARK.  [iii.  6-8. 

Herodians,  who  were  probably  a  political  party  favorable 
to  Herodian  rule,  not  because  it  saved  from  absolute  de- 
pendence on  Rome,  but  rather  because  it  represented 
the  mighty,  victorious  Roman  rule.^  With  these  unpa- 
triotic, time-serving  men  of  the  world,  the  Pharisees  took 
counsel  against  Christ,  how  .  .  .  him.  The  pious  Puri- 
tans invoke  the  aid  of  the  civil  power  to  do  away  with 
the  hated  Jesus.  "  If  the  enemies  of  God  can  no  longer 
answer  from  the  Bible,  they  fight  with  the  iron  bible  ; 
then  Herod  and  Pilate  become  friends." — Canstein, 
Starke. 

7-12.  And  Jesus  with  his  disciples  withdrew  to  the  sea:  and  a  great 
multitude  from  Galilee  followed:  and  from  Judaea,  and  from  Jerusalem, 
and  from  Idumsea,  and  beyond  Jordan,  and  about  Tyre  and  Sidon,  a  great 
multitude,  heanng  what  great  things  he  did,  came  unto  him.  And  he  spake 
to  his  disciples,  that  a  little  boat  should  wait  on  Ijim  because  of  the  crowd, 
lest  they  should  throng  him :  for  he  had  healed  many ;  insomuch  that  as 
many  as  had  plagues  pressed  upon  him  that  they  might  touch  him.  And 
the  unclean  spirits,  whensoever  they  beheld  him,  fell  down  before  him,  and 
cried,  saying.  Thou  art  the  Son  of  God.  And  he  charged  them  much  that 
they  should  not  make  him  known. 

Ver.  7.  From  the  unknown  inland  town  of  Galilee,  Jesus 
.  .  ,  withdrew  to  find  rest  at  the  sea,  but  a  great  multi- 
tude followed  not  only  from  Galilee,  but  also  from  Judaea, 
and,  Ver.  8,  Jerusalem ;  and  from  Idumaea,  the  province 
called  by  Josephus  Amaleketis  (Ant.  II.  i,  2)  including 
the  south  of  Palestine  and  extending  southeast  ;  the 
country  of  the  Edomites,  which  had  been  conquered  and 
subjected  to  Jewish  Law  by  John  Hyrcanus  ;  the  original 
home  of  the  Herodian  family.  People  also  came  from 
beyond  Jordan,  out  of  Peraea,  which  Josephus  describes 
(Wars  III.  3,  3)  as  bounded  on  the  west  by  the  Jordan, 
on  the  east  b}^  Philadelphia,  on  the  north  by  Pella,  and 
on  the  south  by  the  castle  of  Machcerus.  As  the  crowds 
'  Cf.  Nebe,  III.  419. 


III.  9-13.]  CHAPTER  TIL  5^ 

were  approaching  from  the  west  and  the  extreme  south- 
east, a  contingent  arrived  from  about  Tyre  and  Sidon, 
the  northwestern  confines,  all  desirous  to  see  the  great 
things  of  which  they  heard.  "  The  report  of  Christ  does 
not  save,  but  it  must  direct  and  lead  to  Christ  "  (Rom. 
10  :  13-17). — Starke.  So  many  came  to  Christ,  that 
He  desired,  Ver.  9,  that  .  .  .  him,  which  His  disciples 
were  to  hold  in  constant  readiness  ;  for,  Ver.  10,  as  .  .  . 
plagues,  i.  e.  diseases  (5  :  29,  34  ;  Luke  7:21),  in  which 
the  consciousness  was  present  "  that  they  were  strokes 
{jj.d(7Tiya<i)  or  blows  inflicted  by  God," — TRENCH,  pressed 
upon  Him,  actually  fell  upon  Him  (i:r£7r£'-r£jv,  Luke  15  :  20; 
Acts  10  :  44,  etc.)  in  their  eagerness  to  toucJi  Him,  be- 
lieving this  to  be  necessary,  "  Divine  Love  makes  no 
distinction,  but  does  good  even  to  those  who  come  im- 
petuously and  at  an  unsuitable  time"  (Luke  ii  :  8). — 
QUESNEL,  Starke.  Before  this  strong  Love  the  demons, 
Ver.  II,  fell  down  (5  :  33)  in  terror  and  acknowledged  the 
Son  of  God  (i  :  i),  who,  Ver.  12,  charged  them  sharply 
not  .  .  o  known  (i  :  25). 

13-19.  And  he  goeth  up  into  the  mountain,  and  calleth  unto  him  whom 
he  himself  would  ;  and  they  went  unto  him.  And  he  appointed  twelve,  that 
they  might  be  with  him,  and  that  he  might  send  them  forth  to  preach, 
and  to  have  authority  to  cast  out  devils :  and  Simon  he  surnamed  Peter ; 
and  James  the  so7i  of  Zebedee,  and  John  the  brother  of  James  ;  and  them 
he  surnamed  Boanerges,  which  is,  Sons  of  thunder:  and  Andrew,  and 
Philip,  and  Bartholomew,  and  Matthew,  and  Thomas,  and  James  the  son  of 
Alphaeus,  and  Thaddasus,  and  Simon  the  Cananaean,  and  Judas  Iscariot, 
which  also  betrayed  him. 

Ver.  13.  From  the  seashore  Christ  goeth  up  into  the 
mountain,  probably  a  well-known  height  near  Caper- 
naum/ and  calleth  .  .  .  would,  according  to  His  author- 

1  The  traditional  site  is  Tell  Ilattin,  the  Mount  of  Beatitudes.  See  Rob- 
inson, Bibl.  Researches  in  Palestine,  III.,  p.  240. 


58  THE  GOSPEL  OF  ST.  MARK.  [iii.  14-1:7. 

ity  as  God's  apostle  (Hebr.  3:1),  choosing  His  sub- 
apostles  (John  17  :  18).  This  "  He  willed,  from  the  will 
of  the  Father." — Bengel.  His  calling  was  mediate  and 
yet  immediate,  but  altogether  without  human  inter- 
ference. Ver.  14.  And  .  .  .  twelve, ^  to  correspond 
to  the  twelve  tribes  of  Israel,  to  whom  they  were  at 
first  sent  (Matt.  10  :  6).  They  were  to  be  with  him, 
as  His  constant  and  special  attendants,  without  the  ex- 
clusion however  of  the  other  disciples  (Luke  10  :  i),  that 
they  might  learn  of  Him.  "  Who  would  be  thorough  in 
the  work  of  the  Lord,  must  first  be  with  Christ  to  be 
instructed,  sanctified  and  prepared  by  Him." — Tubingen 
Bible,  Starke.  After  the  twelve  had  been  well- 
schooled  Christ  would  send  .  .  .  devils.  The  work  of 
Christ,  whose  important  and  first  part  was  preaching  (i  : 
39),  was  to  be  thus  spread  and  perpetuated.  This 
clearly  defines  the  activity  of  the  apostles,  whom  the  two 
words  "  send  "  and  "  authority  "  describe  as  authorized 
messengers.''^  Their  names  were,  Ver.  16,  Simon  (1:16) 
surnamed  Peter  (Matt.  16  :  18);  Ver.  17,  and  James  ( i  iiq) 
and  John  (i  :  19),  them  .  .  .  Boanerges.^  .  .  .  thunder, 

1  The  addition  "  whom  he  named  apostles  {K,B,  C,  A)  does  not  occur  in  A. 
D.  L.,  etc.,  and  is  probably  inserted  from  Luke  6  :  13.  The  word  "  apostle  " 
used  frequently  by  Luke  (6  :  13  ;  9  :  10 ;  1 1  :  49 ;  17:5;  22:14;  24  :  10), 
is  found  only  in  Mark  6  :  30  and  Matt.  10  :  2. 

2  For  proof  see  Cremer,  p.  863;  Nosgen  L,  p.  310;  Holtzmann,  p.  97. 
The  supposition,  that  the  apostolate  was  derived  from  the  Hebrew  Shaluach, 
is  historically  untenable,  and  would  include  the  notion,  that  the  apostles 
were  congregational  delegates,  while  their  "  mission  is  a  descending  delega- 
tion in  relation  to  Christ's  mission  by  the  Father."     (Nosgen.) 

3  This  is  the  Aramaic  form  of  B'ne-R'gosh.  While  it  may  be  impossible 
that  Sheva  has  become  oa  (Weiss)  in  the  Aramaic  (Nosgen,  Com.  209),  yet 
the  indication  that  B'ne  was  sometimes  pronounced  Bone  (Edersheim  L  514) 
can  form  the  hnk  between  the  Hebrew  and  the  Greek  transliteration  of  the 
Aramaic.  R'gosh  need  not  be  amended  R'goz  (Kautzsch),  for  it  receives  in 
Aramaic  the  meaning,  noise,  rushing,  raging.     The  substitution  of  Jerome 


in.  17,  18.]  CHAPTER  Til.  5^ 

not  because  of  their  mighty  preaching  (Greg.,  Naz., 
Luther),  nor  because  of  the  occurrence,  Luke  9  :  54,  but 
rather  for  their  fiery,  zealous  temperament,  of  which  that 
event  and  Mark  9  :  38  is  an  evidence.  The  truth  of  this 
name,  which  is  no  reproach,  is  likewise  seen  in  i  John 
2  :  22  ;  3:8;  2  John  7  sq.,  and  in  the  seven  letters  of 
the  Apocalypse.^  Ver.  1 8.  Christ  further  appoints  Andrew 
(i  :  16),  and  Philip  of  Bethsaida,  who  seems  to  have  been  of 
a  realistic  turn  of  mind  (John  14:8),  but  cautious  and  timid 
(John  12  :  21)  ;2  and  Bartholomew,  Nathaniel  of  Cana,^ 
the  former  name  being  his  patronymic  (son  of  Tolmai), 
who  was  of  quick  judgment,  but  guileless  in  spirit,  and 
earnestly  prayerful  (John  i  :  47  sq.)  ;*  and  Matthew  (2  : 
14),  and  Thomas,  inclined  to  despondency  (John  11  :  16) 
and  doubt  (John  14:5;  20  :  25)  ;  °  and  James,  the  son  of 

followed  by  Luther  (Bnehargem)  is  a  translation  into  Hebrew. 
Cf.  Delitzsch's  Hebrew  N.  T.;   Morison,  p.  76;  Thayer,  p.  103. 

1  The  tradition  of  John's  leaving  the  bath-house,  in  which  Cerinthus  was 
(Iren.  ag.  Her.  IH.  3,  4 ;  Eus.  H.  E.  HI.  28  ;  IV.  14),  and  his  search  for  the 
young  convert,  who  had  become  a  robber  (Clem.  Alex.  Quis  Dives  salv. 
XLH.)  confirm  the  fitness  of  Christ's  appellation,  which  should  correct  the 
prevalent  impression,  that  the  meditative  apostle  of  love  had  no  active  zeal- 
ousness. 

2  The  tradition  of  Philip's  labor  and  death  together  with  his  daughters  at 
Hierapolis  (Eus.  HI.  31  ;  V.  24),  probably  rests  upon  a  confusion  with 
Philip,  the  Evangelist,  an  error  which  Polycrates  and  Clement  Alex,  had 
introduced.     (McGifford's  Eus.  p.  162.) 

3  Augustine  (On  John,  I.  17),  whom  Chrysostom  and  Gregory  the  Great 
followed,  claims  that  Nathaniel  was  no  apostle. 

*  Bartholomew  preached  in  India  (Eus.  V.  10 ;  Jerome,  De  vir.  ill.  36),  a 
tradition,  which  seems  more  probable  than  Lipsius'  suggestion  of  Sindia. 
(McGifford,  Eus.  p.  225.)  The  later  traditions  of  Bartholomew's  martyrdom 
are  unreliable. 

5  The  identification  of  Thomas  with  Judas  (Thaddaeus)  (Eus.  1. 13 ;  Acts 
of  Thomas,  where  he  is  called  Judas  Thomas)  probably  arose  from  a  mis- 
taken tradition  of  Edessa ;  and  cannot  be  used  to  correct  the  list  of  the 
gospels.  The  jugglery  of  Resch  (Agr.  424),  by  which  James,  the  son  of 
Alphasus,  and  Judas  are  made  twins,  whose  common  name  was  Thomas 


6o  THE  GOSPEL  OF  ST.  MARK.  [in.  19.  20. 

Alphaeus,  who  is  not  to  be  identified  with  James,  the 
Little,  the  son  of  Clopas  and  Mary,  and  made  a  cousin 
of  Christ^  and  Thaddaus  (the  son  of  the  bosom),  also 
called  Lebbaius  (full-hearted)  (Matt.  10  :  3),  and  Jude  of 
James  (Luke  6  :  16;  Acts  i  :  13);  and  Simon  the  Cana- 
n£ean,2  or  zealot,  from  an  unknown  Canaan  (not  Cana ; 
Luther),  who  belonged  originally  to  the  anti-Roman, 
fanatical,  revolutionary  party  of  the  zealots,  founded  by 
Judas,  the  Gaulonite  (Acts  5  :  37)  (Jos.,  Wars,  IV.,  3  sq.). 
Ver.  19.  And  finally  Judas  Iscariot  (the  man  of  the  city 
of  Kerioth  (Josh.  15  :  25),  the  only  apostle  from  Judaea, 
\.\\&  ]&yN  par  excellence,  who  betrayed  Christ.  With  this 
description  Judas  is  always  characterized  to  his  own 
eternal  shame  and  the  constant  warning  of  all  disciples. 
In  his  betrayal  he  is  a  type  of  the  Jewish  people.  For 
the  motives  of  his  act  see  14  :  10.  In  this  catalogue  of 
the  apostles  Mark  agrees  with  all  (Matt.  10  :  2  sq. ;  Luke 
6  ;  14;  Acts  I  :  13)  in  placing  Peter  first,  Philip  fifth; 
and  Bartholomew  and  Judas  Iscariot  in  the  sixtli  and 
last  place  respectively  (except  Acts  i  :  13).  The  prin- 
ciple of  prominence  rather  than  relationship  seems  to 
underlie  the  classification  of  Mark. 

(Didymus,  twin),  completely  violates  the  gospel  record.  Parthia  was  said  to 
be  the  field  of  the  labor  of  Thomas,  as  well  as  of  Thaddaeus  and  Simon,  the 
Cananaean. 

'  This  is  the  opinion  of  most  scholars  at  present,  and  seems  to  accord 
best  with  the  parallelism  of  John  19  :  25,  while  avoiding  the  possible  but  not 
probable  identity  of  Clopas  with  Alphaeus.  (Cf.  John  19  :  25;  Mark  15  :  40, 
41;  Luke  24:10.)  (Schaff,  Ch.  Hist.  I.,  p.  272;  McGifford,  Eus.,  p.  99; 
(ieikie,  N.  T.  Hours,  p.  269.) 

2  Kovavaloq  (B,  D,  C,  L),  as  against  the  amended  Kavavhria  of  N,  which 
seems  to  bring  out  more  clearly  Kanano  (zealot)  (Weiss,  Das  Markusev.  u. 
seine  syn.  Parall.,  p.  121),  although  Kavavuloq  is  also  equivalent  to  zealot 
accdg.  to  some.  (Stellhorn,  Worterbuch  zum  griech.  N.  T.,  p.  73;  Thayer, 
p.  324;  Robinson's  Harm.  (rev.  ed.)  p.  217.) 


III.  20,  21.]  CHAPTER  in.  6i 

20-30.  And  he  cometh  into  a  house.  And  the  multitude  cometh  together 
again,  so  that  they  could  not  so  much  as  eat  bread.  And  when  his  friends 
heard  it,  they  went  out  to  lay  hold  on  him  :  for  they  said,  He  is  beside  him- 
self. And  the  scribes  which  came  down  from  Jerusalem  said,  He  hath  Beel- 
zebub, and.  By  the  prince  of  the  devils  casteth  he  out  the  devils.  And  he 
called  them  unto  him,  and  said  unto  them  in  parables,  How  can  Satan  cast 
out  Satan  .''  And  if  a  kingdom  be  divided  against  itself,  that  kingdom  can- 
not stand.  And  if  a  house  be  divided  against  itself,  that  house  will  not  be 
able  to  stand.  And  if  Satan  hath  risen  up  against  himself,  and  is  divided, 
he  cannot  stand,  but  hath  an  end.  But  no  one  can  enter  into  the  house  of 
the  strong  niau,  and  spoil  his  goods,  except  he  first  bind  the  strong  man  ; 
and  then  he  will  spoil  his  house.  Verily  I  say  unto  you.  All  their  sins  shall 
be  forgiven  unto  the  sons  of  men,  and  their  blasphemies  wherewith  soever 
they  shall  blaspheme :  but  whosoever  shall  blaspheme  against  the  Holy 
Spirit  hath  never  forgiveness,  but  is  guilty  of  an  eternal  sin :  because  they 
said.  He  hath  an  unclean  spirit. 

Ver.  20.  Christ  after  working  in  Galilee  (i  :  39) 
cometh  .  .  .  house,  i.  e.  "  Jesus  comes  home  "  (nach 
Hause,  Luther)  to  Capernaum  to  Simon's  house  (2  :  i)  ; 
Ver.  20,  and  the  multitude  (ver.  7,  8)  gathers,  so  that 
they,  Jesus  and  His  apostles,  could  .  .  .  bread,  because 
the  thronging  mass  pressed  in  ;  much  less  find  leisure  to 
speak  of  the  kingdom.  "  Preachers  should  be  slaves  of 
souls  ;  and  even  forget  the  necessity  of  life  if  the  harvest 
is  great  and  a  good  opportunity  is  offered  "  (i  Cor.  9  :  19 
sq.),—QuESNEL,  Starke.  Ver.  21.  When  his  friends, 
lit.  those  from  beside  Him,  not  about  Him  (apostles, 
Luther);  His  relatives  (i  Mac.  12  :  52),  not  His  mother 
and  brethren  (Meyer,  Weiss,  Holtzmann),i  heard  of 
His  untiring  work,  they  went  out  from  their  home,  pos- 
sibly Nazareth,  to  .  .  .  him,  by  force  seize  Him  and 
restrain  Him  from  wearing  Himself  out ;  for  they  said 
{zXtyov),  i.  e.  were  of  the  opinion :  He  .  .  .  himself. 
These  relatives  could  account  in  no  other  way  for  the 
extraordinary  power  and  work  of  Jesus,  than  by  holding 
Him  to  be  carried  beyond  Himself  by  ungoverned  ecstasy 
1  Cf.  Keil,  p.  44. 


62  THE  GOSPEL  OF  ST.  MARK.  [in.  22,  23. 

{iHo-zTi  cf.  2  :  12;  2  Cor.  5  :  13),  that  bordered  on  insan- 
ity. They  measure  Him  by  "  the  cold  moderation,  which 
the  world  loves  so  well." — Braune,  Lange.  But  divine 
work  must  be  done  zealously,  and  can  suffer  no  human 
relationship  to  interfere.  Ver.  22,  While  Christ's  kins- 
men are  with  Him,  the  scribes  arrive,  which  .  .  .  Jeru- 
salem, deputed  no  doubt  by  the  Sanhedrim  to  find  a  cause 
against  the  popular  teacher  not  of  their  schools.  They 
said,  afterthehealingof  a  blind  and  dumb  demoniac  (Matt. 
12  :  22  sq.),  He  hath  Beelzebub,^  which  denotes  Satan,  not 
as  fly-lord  (2  Kings  i  :  2),  nor  by  a  witticism  of  the  Jews  as 
filth-lord,  but  as  "  lord  of  the  house  "  (Z'vul),  which  is  his 
kingdom  (Matt.  12  :  28). — Meyer,  Volkmar.^  He,  ac- 
cording to  the  scribes,  dwells  in  Christ,  and  by,  lit.  in  i.  e. 
in  the  power  of  the  .  .  .  devils.  By  this  terrible  charge 
the  scribes  seek  to  destroy  the  effect  of  Christ's  healing  of 
the  demoniacs,  the  reality  of  which  they  cannot  deny. 
Three  times  was  this  same  charge  repeated  (Matt.  9  :  34  ; 
John  8  :  48  ;  10  :  20).  "  It  is  terrible  that  the  world  as- 
cribes what  is  from  God  to  Satan,  and  thus  makes  God 
Satan." — Starke.  Ver.  23.  Upon  this  accusation  Christ 
called  .  .  .  parables,  which  in  short  gnomic  form  (Matt. 
7:17;  Luke  4  :  23  ;  6 :  39)  were  first  used  by  Christ  in 
defence  (Mark  2  :  19;  Luke  4  :  23),  and  afterward  as  de- 
tailed descriptions  were  his  constant  mode  of  instructing 
the  people  (4  :  34)  to  reveal  and  conceal  (4  :  11)  the  truth 
of  the  Kingdom  in  pictures  of  actual  life  and  real  pro- 
cesses of  nature.  In  the  use  of  the  parable,  which  Christ 
first  developed,'  and  which  is  "■  His  peculiar  form  of  in- 

1  The  best  reading  is  Beelzebul  (Baal-Z'vul). 

2  Klostermann,  (p.  77)  like  Lange  interprets  "lord  of  the  possessed,"  de- 
riving Beelzebub  from  the  SyriacBaal  Ssebero.  Holtzmann  (p.  134)  appeal- 
ing to  Eph.  2  :  2  regards  the  air  as  the  dominion  of  Beelzebub,  and  follows 
Jahn.     For  an  excellent  resume  see  Nebe,  II.  159. 

^  Nosgen,  I.,  p.  256. 


III.  24-26.]  CHAPTER  in.  ()T^ 

struction,  in  which  no  one  else  has  equalled  him," — 
HOLTZMANN,  He  witnesses  to  the  inward  analogy  of  nat- 
ure and  religion  ;  and  adopts  a  form,  which  is  infinitely 
above  the  fictitious  fable,  as  well  as  the  poetic  allegory 
and  metaphor,  in  its  reality,  truthfulness,  instructive  and 
convincing  power.^  The  truth,  that  Christ  would  now 
illustrate  is,  How  ,  .  .  Satan?  This  would  be  the  great- 
est inconsistency,  for  "wolf  does  not  eat  wolf,  and  Satan 
does  not  cast  out  Satan  "  (Tiib.  Bible,  Starke).  And, 
Ver.  24,  If  .  .  .  stand.  With  this  truism  and  not  by 
a  word  of  Scripture  Jesus  shows  the  unreasonableness 
of  the  attack  of  the  scribes  even  according  to  common 
sense.  "  It  is  necessary  that  we  should  mark  closely,  that 
Christ  says  that  Satan  has  a  kingdom,  a  very  harmonious 
kingdom,  which  keeps  well  together." — LuTHER.  The 
unity  of  this  kingdom,  whose  king  (Job  18:  14;  Jude  : 
8,  9;  Rev.  2  :  10;  9  :  11)  is  the  god  of  this  world  (2  Cor. 
4  :  4),  consists  in  the  constant  opposition  to  God's  king- 
dom.* In  a  kingdom  there  are  houses  (Judg.  18  :  14), 
Ver.  25,  and  .  .  .  stand.  This  second  parable  is  no 
meaningless  parallel,  but  referring  to  the  parts  of  the  king- 
dom (von  Hofmann),  depicts  more  minutely  the  disunion 
as  within  the  individual  groups  of  families,  and  suggests 
the  organization  of  Satan's  kingdom  into  principalities 
and  powers  (Rom,  8  :  38  ;  Eph.  6  :  12).  These  powers 
Christ  conquers  by  casting  out  their  subjects  (demons). 
For  if  Satan  is  in  Christ,  then,  Ver.  26,  Satan  .  .  .  himself 
in  all  his  power  to  subdue  himself  in  his  ministering  ser\'- 
ants  ;  and  is  divided  in  his  kingdom  asking  against  sub- 

'  On  the  parables,  see  Trench,  Introd.  to  Parables,  p.  7  sq. ;  Nebe,  I.  447 
sq. ;  Nosgen,  I.  343  sq. ;  Holtzmann,  p.  88  ;  and  in  a  popular  form,  Taylor, 
"  The  Parables  of  our  Saviour,"  p.  i  sq. 

^  Are  not  moral  statistics,  when  properly  balanced,  also  an  evidence  of  a 
kingdom  of  evil,  with  its  laws  of  development  ? 

3  'kfiepLoQjj  belongs  to  the  previous  clause. 


64  THE  GOSPEL  OF  ST.  MARK.  [hi.  27,  28. 

jects,  and  also  in  his  own  house,  family,  as  lord  against 
vassals.  If  this  be  so,  he  .  .  .  end  ;  he  cannot  retain  his 
power  over  men,  and  his  influence  is  at  an  end.  But  such 
self-defeat  is  inconsistent  with  Satan,  and  manifestly  ab- 
surd. From  this  rediictio  ad  absurdnni  Christ  passes  to 
the  explanation  of  his  power  over  demons,  saying,  Ver. 
27,  more  than  this,  no  .  .  .  house.  The  entrance  into 
Satan's  stronghold  has  been  effected  by  healing  the 
possessed ;  but  these  healings  could  not  have  been  ac- 
complished had  the  breaking  in  of  Christ  not  been  suc- 
ceeded by  binding  Satan  (Rev.  20  :  2)  who  had  bound 
men  (Luke  13  :  16).  Christ  came  to  spoil  {o'.ap-diyat),  i.e. 
thoroughly  plunder  Satan's  stolen  goods,  human  souls; 
and  then  finally  he  zvoiild  spoil  his  house  also  by  completely 
overthrowing  it.  Satan,  the  strong  one,  in  constant,  de- 
cided, consistent,  wicked  purpose,  and  in  higher  power  as 
a  spirit,  is  to  be  feared,  (i  Pet.  5:8;  Rev.  12:3).  But 
Christ,  the  mightier  (1:7)  has  bound  him  ;  and  therefore 
He  alone  can  evict  Satan  from  the  heart.  But  even  He  is 
powerless,  where  men  absolutely  harden  themselves.  This 
the  scribes  are  beginning  to  do,  and  to  them  Jesus  there- 
fore says:  Ver.  28,  Verily  .  .  .  you,  which  is  an  expression 
of  great  earnestness,  frequently  used  in  the  gospels,  and 
always  reduplicated  in  John,  to  introduce  an  important 
word.  (Mark  8:12:9:1;  10  :  15,  etc.)  All  .  .  . 
men.  Unto  the  sojis  of  men,  as  weak  beings  (cf.  2  :  10), 
inclined  to  sin  (Gen.  8:21)  forgiveness  is  promised  as  an 
absolute  certainty,  under  "  the  presupposition  of  repent- 
ance,"— HOLTZMANN,  for  all  sins.  These  words  are  em- 
phatically prefixed  to  show  that  the  whole  range  of  sins 
are    included,    even    the    blasphemies  .  .  .  blaspheme  1 

1  eocroc  (N,  B,  D,  E,  G)  is  a  favorite  word  of  (Mark  2  :  19;  3:8;  5  :  19; 
9  :  13,  etc.). 


111.29.]  CHAPTER  III.  65 

(2  :  17).  The  great  sins  of  open  blasphemy  against  God 
and  Christ,  as  Son  of  man  (Matt.  12  :  32)  will  find  pardon, 
for  God's  grace  is  far  above  the  sins  of  men.  (Rom. 
5  :  20.)  But  one  sin  is  not  forgiven.  Ver.  29.  Whoso- 
ever .  .  .  sin.  This  unpardonable  sin,  whose  binding 
guilt,  tvo/o9(i  Cor.  II  :  27  ;  Jas.  2  :  10)  is  eternal  {aiwAw^^} 
endless  in  all  future,  began  on  the  part  of  the  scribes  in 
imputing  to  Christ  an  unclean  spirit  (ver.  30),  by  which 
utterance  they  wilfully  and  consciously  rejected  the  pre- 
venient  illumination  of  the  Spirit,  after  whose  coming 
their  sin  would  be  completed  (John  16  :  8  sq.).  The  sin 
unto  death  (i  John  5  :  i6\  which  presupposes  the  clear 
inner  conviction  by  the  Spirit,  is  a  special,  conscious 
denial  and  attack  of  the  truth  with  a  distinct  blasphemy, 
and  cannot  be  identified  with  the  wilful  relapse  of  the  re- 
generated, which  is  an  unpardonable  condition,  that  may 
lead  to  the  act  of  the  sin  against  the  Holy  Spirit  (Heb. 
6:4;  10  :  26).  The  unpardonableness  is  due  to  the  ab- 
solute rejection  of  God's   saving   presence.^     If  a  person 

^  Cf  Cremer,  p.  99. 

2  This  sin  attributed  by  the  Didache  (XII.  7)  to  false  prophets,  by  Iren- 
aeus  to  the  Moil tanists  (III.  ii),  by  Tertullian  to  Hymenaeus  and  Alex- 
ander (De  pud.  XIII.),  by  Cyril  to  Manes  (Cat.  Lect.  VII.  25),  is  supposed 
by  Origen  (De  Prin.  I.  3,  2),  to  attest  the  "exceeding  majesty  of  the  Holy 
Spirit,"  while  Theognostus  of  Alex.  (Frag.  Hyp.  III.  in  Athan.  De  Decret. 
Nic.  Syn.  XXV.),  correctly  ascribes  the  unpardonableness  to  "  having  tasted 
the  heavenly  gift"  (Heb.  6:4),  Augustine  (Civ.  Dei  XXI.  24;  Ep. 
CLXXXV.  II,  48  ;  Serm.  XXL),  followed  by  Chrysostom  (Horn,  on  Matt. 
XLI.  5),  holds  it  to  be  persistent  impenitence  (impoenitentia  finalis),  a  view 
adopted  by  v.  CEttingen,  Meyer,  Ritschl,  Keil,  Schaff.  Luther  (Siinde  wid. 
d.  Heil.  G.  1529;  Erl.  Ed.  23  :  70  sq. ;  64  :  192),  believes  it  to  be  "battling 
against  truth  recognized  "  (imp ugnatio  veritatis  agnitae),  and  despising  of 
the  gospel  and  its  work  ;  but  he  also  enumerates  five  other  sins,  spiritual 
pride,  stiff-neckedness,  despair,  envy  of  the  brethren  because  of  grace,  final 
impenitence  (Walch,  .St.  Louis  Ed.  VII.  174).  The  Luth.  Dogmaticians 
(Schmid,  Engl.  Transl.  p.  276),  analyze  this  sin  into  the  elements,  (i)  denial 
of  truth,  (2)  hostile  attack,  (3)  voluntary  and  atrocious  blasphemy  ;  but  Heb. 

5 


66  THE  GOSPEL  OF  ST.  MARK.  [ill.  31. 

has  committed  this  sin,  "  he  is  no  longer  in  Satan's  power 
and  deception,  but  has  himself  become  a  voluntary  and 
conscious  Satan." — STARKE. 

3i~35-  '^'^^  there  come  his  mother  and  his  brethren  ;  and,  standing  with- 
out, they  sent  unto  him,  calling  him.  And  a  multitude  was  sitting  about 
him;  and  they  say  unto  him,  Behold,  thy  mother  and  thy  brethren  without 
seek  for  thee.  And  he  answereth  them,  and  saith,  Who  is  my  mother  and 
my  brethren  ?  And  looking  round  on  them  which  sat  round  about  him,  he 
saith.  Behold,  my  mother  and  my  brethren  !  For  whosoever  shall  do  the 
will  of  God,  the  same  is  my  brother,  and  sister,  and  mother. 

Ver.  31.  And  shortly,  his  mother,  Mary,  desiring 
as  in  Cana  (John  2  :  3)  to  show  her  motherly  prerogative, 
and  forgetful  of  Christ's  word  in  the  temple  (Luke  2  :  49), 
arrives  with  his  brethren  (6  :  3),  the  sons  born  to  her 
after  her  first-born  (Luke  2  :  J)}  These  standing  with= 
out  the  house  where  Jesus  was,  sent  .  .  .  him  ;  his 
mother,  from  true  anxiety,  fearing  the  enmity  of  the 
leaders  of  Israel,  and  troubled  by  the  apparent  over-exer- 

6  :  4,  is  not  sufficiently  distinguished  from  Matt.  12  :  31.  Harless  (Ethics, 
Engl.  Trans.  6.  Ed.  p.  290),  conceives  of  it  as,  "obduracy against  a  prepar- 
atory knowledge."  Cf.  Stier,  Reden,  Jesu,  II.  38  sq.;  Cremer,  p.  52; 
Nosgen,  Com.  p.  75 ;  Martensen's  Ethics  (3  Ed.  German)  II.  p.  147  sq. ;  Frank, 
Chrl.  Sittlichkeit,  I.,  p.  277  sq. ;  Herm.  Schmidt  in  Herz.  Realencyl. 
XV.  41 ;  the  monograph  of  L.  Lemme,  1883. 

1  This  view,  exegetically  the  best,  because  adopting  the  most  obvious 
meaning  of  a6zl<^6c,  agreeing  with  the  use  of  aveipioa,  accounting  for  Matt. 
I  :  18,  25  (^'■before  they  came  together;"  "knew  her  not  ^?7/ she  had  a 
son,")  and  confirmed  by  Mary's  constant  appearance  with  her  sons  (Matt. 
12  :  46;  13  :  55;  John  2  :  12),  has  been  stigmatized  with  the  heretical  name 
"  Helvidian,"  although  held  by  Tertullian.  It  is  the  prevalent  opinion  of 
modern  exegetes,  as  Stier,  Wieseler,  Meyer,  Weiss,  Nebe,  Farrar,  Schaff, 
etc.  That  the  brothers  were  sons  of  Joseph  by  a  former  marriage,  is  advo- 
cated by  Clem.  Alex.,  Grig.,  Eus.,  Greg,  of  Nys.,  Epiph.,  Cyril,  Lightfoot. 
Plumptre.  Morison,  etc.  The  opinion  of  Jerome  and  Augustine,  that  the 
brothers  were  cousins,  children  of  Alphaeus  (Clopas)  and  Mary,  the  sister 
of  the  mother  of  Jesus,  finds  favor  with  Luther,  Calvin,  Mill,  Ohlshausen, 
Schnekenburger,  Nosgen.  Cf.  Nebe,  I.,  p.  245  sq. ;  Schaff,  Ch.  Hist.  I.,  p. 
272  sq. 


HI.  32-35.]  CHAPTER  III.  67 

tion  of  Jesus  ;  but  His  brethren  from  envious  unbelief 
(John  7  :  5).  Ver.  32.  And  before  the  multitude  .  .  . 
him  (2  :  14)  in  the  courtyard,  they,  who  repeated  the  call, 
say  .^  .  .  thee.  To  some  this  was  a  welcome  interrup- 
tion, and  others  may  have  "  been  laying  a  snare  for  Jesus, 
to  see  whether  He  would  prefer  flesh  and  blood  to  His 
spiritual  task."— JEROME,  Ver.  34,  35.  Therefore  looking 
.  .  .  him,  on  the  good  hearers  and  especially  His  apostles, 
he  .  .  .  mother.  Those,  who  fulfilled  the  ivill  of  God  in 
believing  on  Christ  (John  6  :  40)  and  living  holily  (Matt. 
7:21;  5  :  48),  Christ  claims  as  His  true  relatives.  This 
made  Mary  His  mother  indeed,  for  "  what  the  Lord  magni- 
fied in  her  was,  that  she  did  the  will  of  the  Father,  not 
that  flesh  gave  birth  to  flesh." — AUGUSTlXE.  By  real, 
spiritual  aflfinity  every  one  in  whom  Christ  is  born  can  be 
a  Mary  (Stier) ;  and  all  who  are  united  with  Him  by 
heavenly  love  He  is  not  ashamed  to  call  brethren  and 
sisters  (Heb.  2  :  12).  But  no  one  can  be  His  father,  but 
the  Father,  from  whom  all  this  spiritual  relationship 
proceeds.  And  "  he  who  doeth  the  will  of  God  to  the 
end  makes  an  eternal  covenant  with  God  as  his  father 
(Deut.  7  :  9  sq.)  with  Jesus  Christ  as  his  brother,  with  the 
angels  and  all  the  blessed  as  his  sisters  (Matt.  23  :  8),  with 
the  heavenly  Jerusalem  as  his  mother  (Gal.  4  :  26)." — 
QuESNEL,  Starke. 

1  The  words  "  thy  sisters  "  have  been  wrongly  inserted   by  some  MSS. 
They  do  not  occur  in   K,  B,  C,  G,  K,  etc. 


CHAPTER  IV. 

1-9.  And  again  he  began  to  teach  by  the  seaside.  And  there  is  gathered 
unto  him  a  very  great  multitude,  so  that  he  entered  into  a  boat,  and  sat  in 
the  sea ;  and  all  the  multitude  were  by  the  sea  on  the  land.  And  he  taught 
them  many  things  in  parables,  and  said  unto  them  in  his  teaching,  Hearken  ; 
Behold,  the  sower  went  forth  to  sow  :  and  it  came  to  pass,  as  he  sowed, 
some  seed  ieW  by  the  wayside,  and  the  birds  came  and  devoured  it.  And 
other  fell  on  the  rocky  growid,  where  it  had  not  much  earth  ;  and  straight- 
way it  sprang  up,  because  it  had  no  deepness  of  earth  :  and  when  the  sun 
was  risen,  it  was  scorched  ;  and  because  it  had  no  root,  it  withered  away. 
And  other  fell  among  the  thorns,  and  the  thorns  grew  up,  and  choked  it, 
yielded  no  fruit.  And  other  fell  into  the  good  ground,  and  yielded  fruit, 
growing  up  and  increasing  ;  and  brought  forth,  thirtyfold,  and  sixtyfold,  and 
a  hundredfold.     And  he  said.  Who  hath  ears  to  hear,  let  him  hear. 

Ver.  I.  Again,  after  being  with  the  twelve  (3  :  13) 
and  the  disciples  in  a  house  (3  :  20),  Christ  began  .  .  . 
sea=side,  where  there.  1  .  .  multitude  (3  :  7),  so  that  He 
madea<5'^rt'/'(3  :  9)  His  pulpit,  and  sat .  .  .  sea  (Ps.  77:  19; 
95  :  5),  discoursing  to  the  masses  upon  the  shore.  "  Jesus 
makes  the  little  ship  His  pulpit  ;  if  we  do  not  diligently 
hear  and  obey  He  departs  with  His  little  ship  and  pulpit 
(Acts  13  :  46)." — Cramer,  Starke.  Ver.  2.  From  it  He 
taught^  .  .  .  parables  (3  :  23),  the  first  of  which  He  began 
with  the  word,  Ver.  3,  Hearken,  and  concluded  with  the  in- 
junction to  hear  (ver.  9).  "  Preachers  should  often  encour- 
age their  hearers  to  a  diligent  and  proper  hearing  of  the 
Word  "  (2  Tim.  4 :  2).— Majus,  Starke.  That  the  atten- 
tion to  the  Word  be  still  more  aroused  Christ   adds  :    Be= 

*  The  present  cvvayeTat.  is  the  best  reading.     (K,  B,  C,  L,  A,  etc). 
2  The  expression  nn?2.a  occurs  15  times  in  Mark. 

68 


IV.  4-7]  CHAPTER  IV.  69 

hold,  possibly  pointing  to  some  sower  at  work  on  the  dis- 
tant hills,  whom  He  characterizes  as  the  sower  from  his 
special  vocation.  The  .  .  ,  forth  from  his  village  ^  to  the 
open  ground,  not  to  do  the  preparatory  work  of  clearing 
the  field,  but  to  sow?  Ver.  4.  As  .  .  .  way-side  {izafta 
rr}yr;5ov)  which  was  not  the  road  bounding  the  field  (Weiss, 
Edersheim),  but  rather  a  trodden  pathway  running 
through  the  midst  of  it," — STANLEY,  which,  although  it 
had  been  ploughed  up,  was  again  made  by  frequent 
passers  seeking  a  short-cut.  And  the  birds,  who  after  the 
winter  were  eager  to  pick  up  the  first  seeds  of  spring,  came, 
making  the  time  of  sowing  their  harvest,  and  devoured 
quickly  what  was  not  trodden  down.  Ver.  5.  Other  .  .  . 
ground,  not  upon  earth  mingled  with  stones,  but  upon  a 
thin  coating  of  mould,  which  covered  a  large  surface  of 
rock.^  This  seed  sprang  up,  and  was  apparently  not  wasted 
like  the  seed  that  fell  upon  the  wayside  ;  but  its  early 
appearance  and  sudden  growth  was  deceptive.  It  lasted 
only  for  a  time,  because  it  had  no  deepness  of  earth  : 
Ver.  6,  and  .  .  .  away.  Its  roots  having  soon  exhausted 
the  moisture  of  the  scant  layer  of  ground,  could  not  fur- 
nish the  additional  refreshment  from  the  depth  to  counter- 
act the  increasing  heat  of  the  sun,  which  was  necessary  to 
ripen  the  grain.  Therefore  the  sun,  the  source  of  life, 
became  to  this  seed  the  source  of  death.*  Ver.  7.  And 
.  .  .  thorns,  which  before  the  seed-time  had  probably 
been  burnt,  but  not    dug   up  with  their   roots.     And  the 

^Thomson,  I.,  p.  1 15. 

2  "  According  to  the  Jewish  authorities  there  was  a  twofold  sowing,  as  the 
seed  was  either  cast  by  the  hand,  or  by  means  of  cattle.  In  the  latter  case, 
a  sack  with  holes  was  filled  with  corn,  and  laid  on  the  back  of  the  animal,  so 
that  as  it  moved  onwards,  the  seed  was  thickly  scattered."  Edersheim,  I. 
p.  586. 

8  This  was  the  view  of  Origen  (I)e  Prin.  III.  i  :  14.) 

*  For  interesting  illustrations  from  the  classics  see  Nebe  11.  41. 


70  THE  GOSPEL  OF  ST.  MARK.  [iv.  7,  9. 

thorns  greiv  up  by  their  native  power  more  quickly  and 
strongly  than  the  good  seed,  from  which  they  took  the 
nourishment  of  the  soil  and  the  light  of  the  sun  ;  and 
they  choked  it,  and  it  yielded  no  ir\x\t.  The  unfruitful- 
ness  was  in  this  case  due  neither  to  hard  nor  shallow 
but  to  impure  ground.  Ver.  8.  Others  '^fe/l  into  the  good 
ground.  These  seeds  fell  into  ground  that  was  free  from 
the  imperfections  of  the  three  other  kinds  of  soil.  It  was 
neither  hardened,  shallow  nor  impure,  but  soft,  deep,  pure 
and  rich.  These  seeds  yielded  /r?n't,grozaing  up  and  in^ 
creasing.2  The  corn-stalks  (Matt.  13  :  26;  James  5  :  18), 
designated  broadly  as/7'uit,  which  in  the  classics  "  means 
generally  that  which  grows  in  the  field," — Mever,  are 
called  groiving,  in  contrast  with  the  seed  by  the  wayside, 
and  increasing  to  distinguish  them  from  the  seeds  upon 
the  rocky  and  thorny  ground.  The  seeds  in  the  good 
ground  brought  forth  thirty/old,  and  sixty/old,  and  a 
hundredfold.  The  yield,  in  no  case  small,  increased  in 
proportion  to  the  fertility  of  the  soil  up  to  a  hundredfold, 
which  is  not  unheard  of  in  the  East  (Gen.  26  :  12),^  especi- 
ally on  the  fertile  shores  of  Lake  Gennesaret.*  Ver.  9. 
And  finally  Christ  said,  Who  ,  .  .  hear.  This  injunction 
is  used  to  call  attention  to  what  has  preceded^  (ver.  23  ; 
Luke  8:8;  14  :  35).  It  emphazises  the  responsibility  of 
hearing  and  the  danger  of  neglecting  to  hear  with  the 
"  ear  of  a  diviner  kind," — Origen,  the  inward  })erception 

1  oKka  (n,  B,  C,  L,  33,  etc.)  is  to  be  preferred  to  aXko  which,  conforms  to 
the  previous  verses. 

^  These  participles  (avafiaivovra  Kolav^avufieva)  (A,  C,)  rather  tlum  (s,  15,) 
ought  to  be  connected  with  "  fruit  "  and  not  "  others,"  (ag.  Klostermann, 
Weiss,  Morison,  Riddle).     Cf.  Keil,  p.  48. 

^  Thomson,  I.,  p.  117. 

*  Robison,  III.,  p.  285. 

^  This  usage  invalidates  Trumbull's  illustration  of  the  royal  crier  (p.  237), 
because  he  calls  out  before  his  message. 


IV.  lo,  II.]  CHAPTER  IV.  yi 

of  the  heart.     But  too  often  "  Him,  who   made  the   ear, 
man  will  not  hear." — GOSSNER,  Lange. 

I0-20.  And  when  he  was  alone,  they  that  were  about  him  with  the  twelve 
asked  of  him  the  parables.  And  he  said  unto  them,  Unto  you  is  given  the 
mystery  of  the  kingdom  of  God :  but  unto  them  that  are  without,  all  things 
are  done  in  parables ;  that  seeing  they  may  see,  and  not  perceive  ;  and  hear- 
ing they  may  hear,  and  not  understand ;  lest  haply  they  should  turn  again, 
and  it  should  be  forgiven  them.  And  he  saith  unto  them,  Know  ye  not 
this  parable  1  and  how  shall  ye  know  all  the  parables  1  The  sower  soweth 
the  word.  And  these  are  they  by  the  wayside,  where  the  word  is  sown ; 
and  when  they  have  heard,  straightway  cometh  Satan,  and  taketh  away  the 
word  which  hath  been  sown  in  them.  And  these  in  like  manner  are  they 
that  are  sown  upon  the  TOc\iy  places,  who,  when  they  have  heard  the  word, 
straightway  receive  it  with  joy ;  and  they  have  no  root  in  themselves,  but 
endure  for  a  while  ;  then,  when  tribulation  or  persecution  ariseth  because  of 
the  word,  straightway  they  stumble.  And  others  are  they  that  are  sown 
among  the  thorns  ;  these  are  they  that  have  heard  the  word,  and  the  cares 
of  the  world,  and  the  deceitfulness  of  riches,  and  the  lust  of  other  things 
entering  in,  choke  the  word,  and  it  becometh  unfruitful.  And  those  are 
they  that  were  sown  upon  the  good  ground ;  such  as  hear  the  word,  and 
accept  it,  and  bear  fruit,  thirtyfold,  and  sixtyfold,  and  a  hundredfold. 

•  Ver.  lo.  And  .  .  .  alone,  the  crowds  having  gone  for 
a  time,  they  .  .  .  him,  the  wider  circle  of  disciples 
with  .  ,  .  parables.^  Their  inquiry  was  turned  not 
only  to  the  reason  of  parabolic  teaching  (Matt.  13  :  10), 
but  also  to  the  unfolding  of  the  parables,  with  a 
special  desire  for  the  proper  understanding  of  the 
parable  of  the  sower,  so  important  for  them,  who 
are  later  to  do  the  work  of  sowers.  And  Christ  said, 
Ver.  II,  Unto  .  .  .  God.  The  disciples  that  ask  re- 
ceive the  gift  of  the  truth,  "  as  a  grace  bestowed  from 
above," — Chrysostom  ;  because  they  have  open  ears, 
and  then  approach  Him,  in  whom  are  all  the  treasures  of 
wisdom.  "  The  spirit  gives  it  to  you,  that  you  not  only 
see  and  hear  but  know  with  your  heart  and  believe." — 

^  The  plural  is  supported  by  N,  B,  C,  L,  A,  etc. 


72  THE  GOSPEL  OE  ST.  MARK.  [iv.  ii,  12. 

Luther.  Their  faith  shall  possess  tlic  mystery  of  the 
kingdom  of  God,  which  is  the  knowledge  of  the  saving 
truth  not  revealed  before,  named  thus  not  because  of  its 
obscurity,  but  for  its  secrecy  ^  (Rom.  16:25;  ^  Cor. 
4:1;  Eph.  I  :  9).  Its  content  is  comprehensively 
designated  "  the  kingdom  of  God  "  (i  :  15);^  and  it  is  kept 
from  the  people.  Unto  t/tein  that  are  zvitJwiit,  all  things 
are  done  in  parables.  They  receive  the  instruction  that 
conceals  (3  :  23),  not  because  of  an  unjust  discrimination 
of  Jesus,  who  reserved  the  truth  for  an  exclusive  circle, 
acting  among  Jews  as  a  Jew  would  against  Gentiles,  or 
instituting  an  esoteric  doctrine  after  the  manner  of  heathen 
religions.  But  they  have  excluded  themselves  by  hear- 
ing and  not  inquiring.^  From  this  careless  obduracy  it 
arose,  Ver.  12,  that  .  .  .  them.  This  judgment  of  Christ 
himself  (ag.  Jiilicher,  Holtzmann)  is  the  confirmation  of 
Is.  6  :  9,  which  is  quoted  with  the  change  of  the  prece- 
dence of  "seeing"  before  "hearing"  owing  the  appear- 
ance of  the  Word.  It  is  shown  to  be  the  purpose  of  God 
to  completely  fulfil  what  was  then  threatened  and  to 
harden  finally  His  people,  so  that  in  their  seeing  they  may 
physically  see  but  not  spiritually  perceive,  and  outwardly 
hear  but  not  inwardly  understand.  This  takes  place  in 
the  teaching  of  the  parables,  which  are  a  savor  of  death 
to   the  non-receptivC*     Mark  sees   in  actual  occurrence 

1  Cremer,  p.  626.  J.  H.  Foster,  The  word  "  Mystery  "  in  the  N.  T.,  in 
The  Thinker,  Vol.  VITI.  5,  p.  408. 

-  The  genitive  is  objective  and  not  possessive  (Schnedermann). 

3  .Schnedermann  distinguishing  between  "  Verkiindigung  "  (announce- 
ment) and  "  Lehre  "  (doctrine)  of  the  kingdom,  and  seeing  in  the  former 
the  preparatory  heralding  of  the  coming  kingdom,  whose  truths  the  latter 
was  to  unfold,  holds  that  the  non-acceptance  of  the  invitatory  announce- 
ment was  the  cause  of  the  self-exclusion  that  followed. 

*  Jiilicher  (Die  Gleichnisreden  Jesu,  1S88,  p.  146),  although  ascribing 
these  severe  words  only  to  the  disciples,  must  still  admit  to  the  detriment 


IV.  13,  14-]  CHAPTER  IV.  73 

what  Matthew  portrays  as  a  result.  "  Because  the  ears, 
which  they  have,  they  neither  have  nor  use  ;  therefore  as 
Christ  knows,  He  speaks,  that  their  inability  is  judged  as 
unwiUingness." — Stier.^  Because  of  this  unwiUingness,  in 
which  they  are  afraid  that  they  might  be  converted  and  re- 
ceive forgiveness,  God  withholds  every  opportunity,  "leav- 
ing them  in  the  darkness,  which  they  have  chosen  for 
themselves." — IREN^US.  But  the  disciples  have  chosen 
the  light,  therefore  Christ  saith  unto  them,  Ver.  13, 
Know  .  .  .  parables?  "2  Recurring  to  their  question 
(ver.  10)  Christ  answers  with  a  question,  not  merely  to 
deepen  the  consciousness  of  their  ignorance,  but  to 
arouse  them  to  inquire  about  all  tJic  parables,  which  they 
would  hear.  But  tJiis  parable  of  the  sower  must  be 
unfolded  first  because  of  its  fundamental  character,  which 
would  enable  them  to  trace  the  lessons  of  other  parables 
more  readily.  "  The  longer  man  retains  and  studies  any 
one  divine  truth,  the  more  manifest  it  becomes,  and  itself 
bringsall  others  to  light." — Gerlach,  Lange.  Therefore 
Christ  begins  a  detailed  explanation  and  says,  Ver,  14, 
The  .  .  .  word.  The  sower,  as  in  the  parable  (ver.  3),  is 
introduced  first  not  to  lead  most  briefly  to  the  "word," 
but  to  place  prominently  before  the  disciples  as  their 
example  the  divine  sower  in  His  activity.  He  as  the 
eternal  Word  is  the  author  of  "  tJie  zuord''  (2  :  2),  which 
is  to  be  implanted  in  the  hearts  (James  i  :  21),  that  by  it 

of  liis  position  according  to  the  clear  import  of  this  passage  :  "  It  is  true 
that  the  parable  has  exercised  a  judgment  of  hardening.  Who  did  not  com- 
prehend the  doctrine  of  the  kingdom,  of  the  love  of  God,  of  the  earnestness 
of  sin  even  in  this  form,  upon  him  it  (the  parable)  had  executed  the 
judgment  of  hardening,  because  he  was  executing  it  upon  himself." 

^  Reden  Jesu  II.  80  sq. ;  Nebe,  II.,  p.  49  sq. ;   Schnedermann,  note  p.  150. 

^  Meyer  and  Weiss  are  correct  in  combining  these  questions.  Thus  the 
article  "  the "  is  better  accounted  for,  and  the  apparent  censure  of  the 
disciples,  which  is  evidently  impossible  (ver.  11),  is  avoided. 


74  THE  GOSPEL  OF  ST.  MARK.  [iv.  15,  16. 

as  the  power  of  God  (Rom.  1:16)  men  may  be  begotten 
again  (i  Pet.  i  :  23).  This  it  accomplishes  because  it  is 
the  Creator's  word  (Col.  i  :  16),  far  superior  in  its  hfe- 
giving  power  to  the  word  of  the  Old  Testament,  which  is 
but  the  preparatory  snow  and  rain  (Is.  55  :  10.).  "  The 
law  brings  no  fruit,  as  little  as  human  inventions." — 
Luther.  Ver.  15.  And  these,  pointing  forward, 
are  .  .  .  sown.  This  concise  statement,  picturesquely 
characterizing  the  people  according  to  the  condition  of 
their  hearts,  at  once  brings  into  prominence  the  main 
lesson  to  be  learnt,  that  the  character  of  the  hearers  is 
the  condition  of  the  fruitfulness  of  the  word.  The  way- 
side people  are  not  such,  "  that  persecute  the  Word  and 
do  not  hear,  but  such  that  hear  and  are  pupils,  that  are 
called  Christians  and  wish  to  live  among  the  Christian 
community," — LUTHER ;  but  when  .  .  .  them.i  Upon 
the  heart  the  word  falls,  but  not  into  it,  because  of  its 
obduracy,  caused  by  the  constant  passing  of  worldly  and 
sinful  thoughts.  The  word  not  immediately  received  is 
straightivay  taken  by  Satan,  who  sends  out  his  birds,  ^ 
the  little  and  apparently  innocent  thoughts  and  cares. 
"  Men  are  troubled  if  anything  is  stolen  from  them  ;  but 
the  most  unhappy  theft  for  their  souls  is  when  Satan 
takes  away  the  word  of  God." — Starke.  Ver.  16.  And 
in  like  manner  of  interpretative  application  it  is  with 
those,  that  .  .  .  places,  (ver.  5),  i.  e.  in  such  with  whom  the 
seed  has  fallen  upon  rocky  ground.  The  inexact  form  is 
due  to  the  prominence  given  the  persons,  who  are  iden- 
tified with  the  seed  sown,^  (see  Matt.  13  :  38).     When  .  .  . 

^  ev  (s,  C,  L,  A)  is  to  be  preferred  to  /(f  (B)  as  more  consistent  with 
the  whole  description. 

^  Birds  are  appropriate  symbols  of  Satan  (Eph.  2  :  2). 

2  Farrar  (p.  229)  well  says  :  "  It  is  a  part  of  the  divine  boldness  of  Christ's 
teaching,  and  the  manner  in  which  it  transcends  in  its  splendid  paradox  all 


IV.  17-19]  CHAPTER  IV.  75 

word  Satan  does  not  take  it,  but  straightway  .  .  .  Joy, 
not  with  the  deep  inward  gladness  which  will  sacrifice 
everything  for  the  gospel  (Matt.  1 3  :  44),  but  with  the  quick 
flash  of  an  aroused  superficial  feeling,  that  lacks  earnest 
purpose.  But  this  reception  is  of  no  avail,  for,  Ver.  17, 
they  .  .  .  themselves.  The  word  is  not  deeply  rooted 
in  themselves,  in  their  conscience  (i  Tim.  3  :  9),  but  in 
the  shallow  covering  of  changeable  sensations.  Therefore 
they  endure  only  for  a  while,  as  long  as  the  hot  summer- 
time of  tribulation,  the  pressure  of  the  enemies  of  the 
word,  or  persecution,  the  more  violent  pursuit  into  which 
the  pressure  has  developed,  does  not  arise.  But  in  this 
heat,  as  necessary  for  the  growth  of  the  Christian  (Acts 
14  :  22  ;  Rom.  5:3;!  Pet.  4  ;  12)  as  the  sun  for  the 
seed,  t/uy  stumble,  and  become  "scandalized."  Persecu- 
tion entraps  them,  and  "  anon  they  fall." — Tyndale. 
"  Not  the  beginning  should  be  inquired  after  in  a 
Christian,  but  the  end  ;  to  begin  is  the  part  of  many,  to 
arrive  at  the  end  belongs  to  few." — JEROME.  Ver.  18. 
And  others  .  .  .  thorns  (ver.  7)  come  not  to  ripeness, 
although  not  stumbling  in  tribulation,  because  gradually 
there  enter  in  the,  Ver.  19,  cares  of  the  world,  which  divide 
the  hearts  of  men  (Matt.  6  :  25)  in  their  struggles  for  wealth, 
in  the  possession  of  which  they  learn  the  deceitfulness  of 
riches ;  for  they  do  not  free  from  care  and  bestow  what 
they  promised,  but  are  a  snare  (i  Tim.  6:9,  10);  often 
leading  to  the  lusts  of  other  things  (i  John  2  :  16),  the 
desire  after  all  kinds  of  worldly  engagements,  pleasures, 
and  possessions,  which  are  as  deceitful  as  riches  and 
brings  cares  upon  cares.  "  As  the  thorns  are  unfruitful, 
so  these  things  ;  as  thorns  tear  those  that  handle  them, 
so    do    these     passsions." — Chrysostom,     They     choke 

ordinary  modes  of  explanation,  that  in  His  explanation  of  the  parable,  the 
seed  when  once  sown  is  identified  with  him  who  receives  it." 


76  THE  GOSPEL  OF  ST.  MARK.  [iv.  20,  21. 

(ver.  7),  the  word  and  it  becoinetJi  unfruitful.  Thus  they, 
who  seemed  most  hopeful  and  whose  sanctification  had 
begun,  do  not  reach  maturity,  for  the  roots  of  the  old 
nature  were  not  removed,  Ver.  20.  But  those  sown  .  .  . 
ground,  prepared  by  prevenient  grace  that  was  not 
rejected,  accept  the  word  firmly  and  keep  it  patiently,  and 
bear  ,  .  .  hundredfold.  The  difference  in  fruitfulness  is 
due  to  the  variety  of  God's  gifts  and  to  the  degree  of 
man's  faithful  use  of  them.  But  all,  that  are  good  ground, 
bring  fruit  to  eternal  life,  therefore  "  those  who  bear 
more  fruit  should  not  despise  others  and  become  proud." — 
Majus,  Starke. 

21-25.  And  he  said  unto  them,  Is  the  lamp  brought  to  be  put  under  the 
bushel,  or  under  the  bed,  aiid  not  to  be  put  on  the  stand  ?  For  there  is 
nothing  hid,  save  that  it  should  be  manifested  ;  neither  was  anything  vci2i6.e. 
secret,  but  that  it  should  come  to  light.  If  any  man  hath  ears  to  hear,  let 
him  hear.  And  he  said  unto  them,  Take  heed  what  ye  hear:  with  what 
measure  ye  mete  it  shall  be  measured  unto  you :  and  more  shall  be  given 
unto  you.  For  he  that  hath,  to  him  shall  be  given  :  and  he  that  hath  not, 
from  him  shall  be  taken  away  even  that  which  he  hath. 

Ver.  21.  Jesus  said  to  His  disciples  :  Is  .1.  .  bushel,  the 
Roman  measure  about  equivalent  to  our  peck  and  prob- 
ably used  for  the  Hebrew  household  measure,  seah  ;  or 
under  tlic  bed,  the  couch  used  to  recline  upon  at  meals 
and  also  employed  as  a  bed  ;  and  not  to  be  put  on  the 
stand ?^     This  illustration,  which  Christ  also  employed  to 

1  "The  lamps  of  Palestine  are,  to-day,  no  doubt,  just  what  they  were 
two  thousand  years  ago ;  small  clay  toys,  holding  two  or  three  spoonsful  of 
oil ;  a  hole  at  one  end  for  the  rag  which  serves  for  a  wick,  and  a  teacup- 
like handle  at  the  other,  to  let  it  be  carried  about."     (Geikie,  N.  T.  Hours, 

P-  356) 

2  Canon  Cook  is  scarcely  correct  in  holding  this  to  be  a  description  of 
the  common  houses  with  their  single  room,  containing  the  flour-bin,  lamp- 
holder  and  bed.  A  house  of  the  better  class,  where  Roman  customs  had 
obtained,  is  pictured,  as  shown  by  the  fiochov^  KAivf/v,  and  the  stand  not 
found  in  ordinary  houses. 


IV.  22-25-]  CHAPTER  IV.  -j-j 

suggest  to  His  disciples  their  duty  as  light-bearers  (Matt,  5  : 
15),  and  to  enjoin  the  brightness  of  the  spiritual  eye  (Luke 
1 1  :  33),  is  here  meant  to  enforce  the  duty  of  communicat- 
ing the  truth  of  the  Light  (John  1  :  9  ;  9  :  5).  Ver.  22. 
For  .  .  .  light.  From  the  preceding  parable  of  the 
light  the  general  principle  is  deduced,  that  truth  is  to  be 
revealed  in  due  time,  and  its  secrecy  to  be  made  public. 
Therefore  it  is  Christ's  purpose  to  hide  truth  only  tem- 
porarily in  the  parables,  and  to  conceal  even  from  His  dis- 
ciples some  doctrines,  that  they  cannot  at  once  under- 
stand (John  13  :  7;  16  :  12);  but  finally  the  light  is  to 
appear  (i  Cor.  2  :  7  sq.).  "  Do  not  suppose  that  what  I 
now  commit  to  you  in  secret,  I  would  have  concealed  for- 
ever ;  the  light  is  kindled  by  me  in  you,  that  by  your 
ministry  it  may  disperse  the  darkness  of  the  whole  world." 
— Erasmus.  And  again,  Ver.  24:  Ta\<.&  heed  {i  Cor.  16: 
10;  Eph.  5:15)  what  ye  hear  (Luke  8  :  18).  This 
warning  adds  to  the  previous  injunction  to  hear  well 
(ver.  23)  the  obligation  of  the  matter  heard  :  for,  with 
.  .  .  you  (Matt.  7:2;  Luke  6  :  38).  According  to  your 
standard  of  attention  and  earnestness  in  the  reception 
and  use  of  the  word,  you  shall  receive  a  new  measure  of 
truth  :  and  .  .  .  you.  God's  gift  from  His  abundant 
grace  will  be  beyond  the  exact  measure  of  retribution. 
"  We  may  do  what  we  will,  there  is  no  comparison  be- 
tween what  we  do  for  God,  and  what  God  does  for  us." — 
QUESNEL,  Starke.  Ver.  25.  It  is  His  law  that  :  He  .  .  . 
hath  (Matt.  13  :  12;  25:29;  Luke  8:18;  19:26). 
This  truth,  constantly  exemplified  in  every  sphere  of  life, 
is  applied  to  show,  that  faithful  hearing  and  learning  of 
the  word,  will  increase  the  capacity  to  receive  and  digest, 
and  therefore  enable  God  to  give  more  ;  while  neglect  will 
weaken  the  receptive  power,  stop  growth  and  bring  about 
decrease.     "  A  faithful  diligent  soul  has  a  great  treasure, 


78  THE  GOSPEL  OF  ST.  MARK.  [iv.  26,  27. 

its  wealth  enters  into  eternity ;  but  an  idle  soul  becomes 
daily  poorer,  until  finally  all  is  lost." — QUESNEL,  Starke. 

26-29.  And  he  said,  So  is  the  kingdom  of  God,  as  if  a  man  should  cast 
seed  upon  the  earth;  and  should  sleep  and  rise  night  and  day,  and  the  seed 
should  spring  up  and  grow,  he  knoweth  not  how.  The  earth  beareth  fruit 
of  herself;  first  the  blade,  then  the  ear,  then  the  full  corn  in  the  ear.  But 
when  the  fruit  is  ripe,  straightway  he  putteth  forth  the  sickle,  because  the 
harvest  is  come. 

Ver.  26.  And,  not  long  after  the  first  parable,  Christ 
said :  So  ,  .  .  earth, 1  The  man  is  not  the  "  son  of 
man,"  but  a  disciple,^  sowing  the  word  of  the  kingdom.  Ver. 
27.  It  is  as  if  this  man  should  .  .  .  day.  The  sleep  is  no 
carnal  security,  but  the  necessary  rest  succeeded  by  rising 
and  the  work  of  the  day.  The  night  proceeds  not  be- 
cause it  first  followed  the  sowing  of  the  seed, — MORISON, 
but  because  human  activity  can  do  nothing,  while  "  the 
fruitful  bosom  of  night," — Stier,  is  maturing  the  seed. 
Although  the  day  intimates  work  'and  care,  yet  all  labor 
is  in  vain  except  God  give  the  increase  (Ps.  127  :  2  ; 
1  Cor.  3  :  6,  7).  But  while  man  cannot  make  the  seed 
grow,  it  springs  .  .  .  how.  By  its  inward  power  of  life 
the  seed  sprouts  and  grows  into  a  stalk  with  its  spike, 
but  man  does  not  understand  this  mysterious  process. 
*'  All   sprouting,  growing,    budding   in   the   kingdom    of 


1  The  assumption  of  Ewald,  Strauss,  reasserted  by  Weiss,  that  this  par- 
able is  that  of  the  tares  changed  by  Mark,  rests  with  Weiss  upon  the  idea, 
that  Mark  cannot  have  a  "  Logion  "  not  found  in  the  older  source  (Com.  p. 
77;  Markusev.  u.  seine  syn.  Parall.,  p.  158).  Volkmar,  Holtzman  find  in 
the  parable  of  the  tares  an  allegory  of  this  parable.  Both  positions  are 
untenable,  if  the  plain  distinct  features  of  the  two  parables  are  not  obscured 
by  an  unfair  criticism  of  pre-supposition.     Cf.  Keil,  p.  57- 

2  This  appears  inconsistent  with  v.  29,  but  Christ  cannot  be  the  man  as 
v.  29  proves.  The  human  activity  of  sowing  is  to  be  characterized,  and  this 
individual,  subordinate  feature  dare  not  be  pressed,  for  "  omne  simile 
claudicat."    Thus  Stier,  Morison,  as  against  Ohlshausen,  Trench,  Keil. 


IV.  28,  29-]  CHAPTER  IV.  79 

nature  and  grace  is  open  only  before  God,  because  it 
is  His  work." — Stier.  This  should  exclude  all  anxious 
probing  into  the  growth  of  the  spiritual  life,  and  lead  to 
trust  in  God's  powers,  for  "  though  the  seed  of  the  Word 
be  concealed  and  choked  for  a  time,  Christ  enjoins  pious 
teachers  to  be  of  good  courage,  and  not  to  allow  their 
alacrity  to  be  slackened  through  distrust." — Calvix. 
For,i  Ver.  28,  The  .  .  .  herself.  The  growth  is  spon- 
taneous {abzoixdrri,  Acts  12  :  lo)  ^  owing  to  the  fertility 
given  the  earth  by  God  (Gen.  i  :  11),  and  excludes  human 
influence.  Thus  in  the  tilled  land  of  human  hearts,  the 
power  of  divine  grace  causes  the  fruitfulness ;  therefore 
although  we  are  "  God's  fellow-workers  "  (i  Cor.  3  :  9)  in 
the  ministry,  we  must  remain  humble.  But  still  the 
growth  not  caused  by  man  can  be  seen  by  him.  There 
appears  first  the  blade,  then  the  ear,  then  the  full  eorn  in 
the  ear.  In  the  first  stage  there  is  no  difference  between 
the  blade  and  ordinary  grass.^  The  "  young  babes  in 
Christ"  are  "carnal"  (i  Cor.  3:  i).  But  the  "little 
children  "  become  "  young  men  "  when  the  ear  appears, 
and  as  it  fills  up  with  precious  wheat  they  are  "  fathers" 
(i  John  2  :  12,  13).  Growth  is  progressive,  and  therefore 
perfection  is  not  to  be  expected  at  the  beginning,  but 
God  will  give  it  increasingly  (i  Thess.  5  :  23).  Finally, 
Ver.  29,  when  .  .  .  ripe,*  when  all  the  work  that  does 
not  require  man's  help  is  accomplished  by  the  soil  and 
weather,  and  the  fruit  "  delivers  itself  up,"  then  straight- 

1  The  Rev.  version  has  properly  omitted  "  for  "  according  to  A,  B,  C, 
etc. 

2  Winer,  p.  464 ;  Thayer,  p.  85. 

8  xopTov  generally  means  grass   (6:39;  John  6  :  10;   i  Pet.  i  :  24  ;  etc.). 

*  This  free  rendering  of  TrapaSol  is  better  than  "  alloweth "  (Lange, 
Meyer),  which  rests  only  upon  classical  usage,  because  it  comes  nearer  to 
the  reflexive  sense  of  -rrapaSoi,  Keil,  p.  55;  Morison,  p.  108;  Winer,  p, 
251. 


86  THE  GOSPEL  OJ-  S  E.  MARK.  fi v.  29-31. 

way  .  .  .  come.  The  ripened  corn  requires  immediate 
attention,  and  the  sickle  is  sent  not  at  the  end  of  time, 
(Meyer,  Trench,  Keil),  for  a  human  harvest  is  meant 
(Matt.  9  :  37,  38  ;  John  4  :  35,  36),  which  is  the  ingathering 
of  souls  after  faithful  preaching.  "  Where  God's  word  is 
rightly  sown  and  accepted,  it  never  remains  without  fruits 
of  faith  and  godliness." — Starke.  The  central  truth  of 
this  parable,  the  gradual,  independent  development  of 
God's  kingdom,  was  to  serve  as  a  corrective  against  the 
Jewish  expectation  of  a  sudden  revelation  of  a  great  king- 
dom of  worldly  power. 

30-32.  And  he  said,  How  shall  we  liken  the  kingdom  of  God  ?  or  in 
what  parable  shall  we  set  it  forth  ?  It  is  like  a  grain  of  mustard  seed, 
which,  when  it  is  sown  upon  the  earth,  though  it  be  less  than  all  the  seeds 
that  are  upon  the  earth,  yet  when  it  is  sown,  groweth  up,  and  becometh 
greater  than  all  the  herbs,  and  putteth  out  great  branches ;  so  that  the 
birds  of  the  heaven  can  lodge  under  the  shadow  thereof. 

Ver.  30.  And  Christ  said  :  How  .  .  .  forth  ?  The 
Saviour  in  condescension  takes  His  disciples  with  Him  in 
His  search  for  an  appropriate  similitude,  and  by  His  double 
question  arouses  their  eagerness  and  attention.  After  the 
picture  of  the  slow  development  of  the  kingdom,  that  of 
its  great  extent  follows  to  furnish  a  glimpse  of  its  glori- 
ousness.  Ver.  31.  It  .  .  .  seed,  the  ordinary  black  mus- 
tard, which  when  sown  is  less  than  all  the  seeds.  The 
mustard  seed  was  often  employed  by  the  Jews  for  its 
minuteness  as  a  picture  of  the  very  small. ^  This  seed  of 
the  kingdom,  Ver,  32,  ivhen  it  is  sozvn  and  dies  in  its 
king  (John  12  :  24),  groweth   .   .   ,  branches.     It  is  a  fact 

1  Geikie,  p.  359.  Edersheim  (I.  p.,  593)  says  it  was  used  to  "indicate  the 
smallest  amount,  such  as  the  least  drop  of  blood,  the  least  defilement,  or 
the  smallest  remnant  of  sunglow  in  the  sky."  This  minuteness  alone  and 
not  the  medicinal  virtue  (Trench)  of  the  mustard  seed  is  the  basis  of  com- 
parison. 


IV.  32-34]  CHAPTER  IV.  8i 

still  observed  by  travellers  in  the  East,  that  among  all 
garden-shrubs  the  mustard  becomes  the  greatest.^  Even 
.  .  .  thereof  (Ezek.  17  :  23).  Birds  seek  it  not  for  food, 
but  for  shadow.  The  kingdom  of  God  beginning  in  little 
Palestine  with  Jesus  despised  by  the  despised  Jews,  has 
grown  to  be  a  goodly  tree,  sheltering  the  nations.  "  By 
the  little  grain  Christ  bestows  salvation  on  all  humanity 
abundantly." — Clem,  Alex.  "The  church  has  grown, 
the  nations  have  believed,  the  princes  of  the  earth  have 
been  conquered  in  the  name  of  Christ." — AUGUSTINE. 

33-34.  And  with  many  such  parables  spake  he  the  word  unto  them,  as 
they  were  able  to  hear  it  :  and  without  a  parable  spake  he  not  unto  them  : 
but  privately  to  his  own  disciples  he  expounded  all  things. 

Ver.  33.  With  .  .  .  parables  (cf.  Matt.  13)  Christ 
spake  the  word  to  the  people  as  ...  it.  In  no  other 
form  were  they  able  to  receive  it  (ver.  12),  nor  could  they 
bear  more  than  a  certain  amount  even  of  parabolic  teach- 
ing. Ver.  34.  Without  .  .  .  them.  This  was  hence- 
forth His  exclusive  mode  of  instructing  the  people  limited 
not  only  to  that  time. — Weiss.  But  privately  to  his  own  2 
disciples,  to  the  closer  circle  of  the  twelve,  all tJiings  were 
expounded,  that  they  might  tell  it  to  others  (ver.  21  sq.). 
"  The  mystery  of  the  Lord  is  among  those  that  fear  Him  " 
(Ps.  25  :  4). — Starke. 

35-41.  And  on  that  day,  when  even  was  come,  he  saith  unto  them,  Let 
us  go  over  unto  the  other  side.  And  leaving  the  multitude,  they  take  him 
with  them,  even  as  he  was,  in  the  boat.  And  other  boats  were  with  him. 
And  there  ariseth  a  great  storm  of  wind,  and  the  waves  beat  into  the  boat, 
insomuch  that  the  boat  was  now  filling.  And  he  himself  was  in  the  stern, 
asleep  on  the  cushion  :  and  they  awake  him,  and  say  unto  him.  Master, 
carest  thou  not  that  we  perish  ?  And  he  awoke,  and  rebuked  the  wind, 
and  said  unto  the  sea,  Peace,  be  still.     And  the  wind  ceased,  and    there  was 

1  Tristram,  Nat.  Hist,  of  the  Bible,  p.  472;  Thomson  II.,  p.  100. 
-  The  word  "  own  "  is  supported  by  K,  B,  C,  L,  A. 

6 


82  THE  GOSPEL  OF  ST.  MARK.  [iv.  35-37. 

a  great  calm.  And  he  said  unto  them,  Why  are  ye  fearful  ?  have  ye  not 
yet  faith  ?  And  they  feared  exceedingly,  and  said  one  to  another,  Who 
then  is  this  that  even  the  wind  and  the  sea  obey  him  ? 

Ver.  35.  And  .  .  .  day,  on  which  he  had  taught  the 
l):irables,  wlieii  even  was  come,  the  time  so  well  remembered 
ijy  Peter,  Jesus  saith  unto  them,  to  the  twelve  :  ^  Let  .  .  . 
side,  to  the  retirement  offered  by  the  eastern  shore  in  its 
sohtude.2  Ver.  36.  Leaving  .  .  .  boat.  The  disciples, 
who  arrange  everything,  depart  with  Jesus,  without  His 
leaving  the  boat  to  dismiss  the  people^  (Keil,  Weiss). 
And  .  .  .  him.  A  small  fleet  of  boats  cither  of  such, 
who  to  hear  Jesus  had  entered  boats  and  now  accom- 
panied Him  some  distance,  returning  as  they  saw  the  storm 
coming  (Weiss),  or  of  people  from  Peraea  (3  :  8),  who 
were  on  their  homeward  journey  (suggestion  of  Keil). 
Ver.  37.  And  .  .  .  storm,  with  terrible  gusts  of  wind 
that  drove  everything  before  them,  and  with  black  clouds, 
that  poured  down  floods  of  rain.*  Such  sudden  storms 
are  not  infrequent  in  the  sea  of  Galilee.^  But  so  violent 
was  this  storm,  that  the  waves  .  .  .  filling.  The  small 
fishing  vessel  was  soon  filled  with  water  from  the  waves 
that  broke  over  it,  and  the  efforts  of  the  disciples  in  bailing 
out  the  water  seemed  in  vain.    Ver.  38.     Meantime  Jesus 

1  Even  though  Matthew  may  have  been  called  later  (Luthardt,  Synopt. 
Tabelle,  but  not  Robinson),  yet  the  larger  number  of  the  twelve  were  with 
Jesus.  Grotius,  Bleek,  Meyer  hold  that  more  disciples  are  meant,  while 
Nebe  and  Weiss  include  the  twelve  only. 

2  Stanley,  Sinai  and  Palestine,  p.  379. 

3  Lange,  Trench,  Meyer,  Morison,  interpret,  without  making  further  pre- 
parations for  the  journey. 

*  This  is  the  meaning  of  ^.alla^  (Trench.  Syn,  p.  277 ;  Thayer,  p.  368). 

5  Thomson,  II.,  p.  33,  says  that  these  storms  are  due  to  the  cold  winds 
of  the  Lebanon,  which  having  swept  down  the  ranges  of  the  Hermon,  rush 
through  the  ravine  of  the  Peraean  hills  that  converge  to  the  head  of  the 
lake,  and  act  like  immense  funnels,  and  then  strike  the  heated  tropical  air 
of  the  sea  of  Galilee,  situated  about  six  hundred  feet  below  the  sea-level. 


IV-  3^'  39]  CHAPTER  IV.  83 

himself  .  .  .  cushion.i  In  the  extreme  end  of  the 
stern  there  was  a  small  low  bench,  where  the  steersman 
could  sit  if  desired.  Upon  this  bench  the  captain  could 
rest  when  on  quarter-deck,  which  was  the  place  gener- 
ally reserved  for  passengers  of  distinction.  Here  Jesus 
was  asleep  in  the  peaceful  slumber  of  His  unclouded  con- 
science, ^  notwithstanding  the  storm  and  commotion  of 
the  disciples.  Tired  by  the  work  of  the  day  Christ  paid 
tribute  to  the  necessity  of  human  nature.  "  He  who 
never  sleeps,  sleeps  ;  He  who  governs  heaven  and  earth, 
sleeps." — Origen.  But  the  disciples  aiuake  him,  for  their 
faith  deserts  them  as  the  danger  increases  ;  and  not  as- 
sured of  the  impossibility  of  the  boat  sinking  that  bore 
such  a  Saviour,  they  say  :  "Master  .  .  .  perish?"  This 
exclamation  full  of  unbelief  as  it  is,  still  shows  some  faith, 
because  the  disciples  approach  Jesus.  "  Belief  and  un- 
belief are  in  wild  commotion." — Nebe.  Ver.  39.  And 
Jesus  aivoke  and  "  abandons  His  sleep  for  their  sake,  and 
concerns  Himself  about  their  trouble,  as  though  it  were 
His,  and  of  free  love  helps  them,  wdthout  their  merit." 
—Luther.  He  rebuked  .  .  .  still.  In  His  dignity 
and  majesty  Christ  arose,  rebuked  the  wind  as  He  did 
disease  (Luke.  4  :  39),  and  muzzled  the  sea  as  He  did 
a  demoniac  (i  :  25).  Herein  He  proved  Himself  the  Lord 
of  nature^  and  mighty  God  by  His  direct  command  (Job 

1 7rpoff/c£^d/.aov  may  also  mean  a  cushion  to  sit  upon.  (Stellhorn.)  There- 
fore this  cushion  might  have  been  "  the  steersman's  wooden  seat  covered 
with  leather."     (Farrar.) 

-Christ's  sleep  was  "the  reverse  of  Jonah."  (Trench).  Jerome  sees  in 
Jonah's  sleep  a  type  of  Christ's  rest,  but  Jonah's  presence  brings  danger, 
Christ's  betokens  deliverance. 

^  Athanasius  (Letters  XXIX.)  says  :  "The  Lord  who  rebuked  it  (the  sea) 
was  not  a  creature  but  rather  its  Creator,  since  a  creature  is  not  obedient 
to  another  creature.  For  although  the  Red  Sea  was  divided  before  by 
Moses,  yet  it  was  not  Moses  who  did  it,  for  it  came  to  pass,  not  because  he 


84  THE  GOSPEL  OF  ST.  MARK.  [iv.  40,  41. 

39  :  II;  Ps.  65  :  7  ;  89  :  9),  and  prefigures  the  final  tri- 
umph of  His  own  over  the  powers  of  nature  because  of 
His  presence.^  "  Christ  is  a  mighty  Lord,  all  that  He  wills 
He  does  in  heaven  and  upon  earth,  in  the  sea  and  in 
the  deep." — CRAMER,  Starke.  And.  .  .  calm.  "Tlic. 
surge  was  straightway  at  an  end,  and  not  a  trace  o'" 
disturbance  remained." — Chrvsostom.  The  calm  blue- 
lake  slumbered  again  in  placid  sweetness.  "  A  great 
storm  followed  by  a  great  calm  ;  so  it  is  ever  with  God's 
consolations  after  trial." — Canstein,  Lange.  But  now^ 
Jesus  said  to  His  disciples,  Ver.  40,  Why  .  .  .  faith? 
The  storm  of  their  hearts  caused  by  unbelief  is  rebuked, 
and  their  abandonment  of  faith,  that  brought  on  fear,  is 
censured.  "  Fearing  is  human,  namely  for  fallen  man  in 
sin  and  fear  of  death  ;  but  the  faith  in  God  shall  expel 
this  fear," — Stier.  Ver.  41.  And  .  .  .  exceedingly 
not  from  a  disturbed  heart,  but  in  the  calmness  of  a 
mighty  awe  before  Christ's  majesty.  It  is  but  natural 
for  man  to  fear,  whenever  divine  glory  and  power 
are  revealed^  (Luke.  3  :  10  ;  24  :  5).  And  the  twelve 
said  .  .  .  him?  They  who  previously  called  Christ  only 
"  Master,"  now  do  not  know  what  name  to  give  Him, 
that  will  correspond  to  His  great  miracle.  Almost  ap- 
proaching to  the  confession  of    His  divinity,  they  do  not 

spake,  but  because  God  commanded.  And  if  the  sun  stood  still  in  Gibeon, 
and  the  moon  in  the  valley  of  Ajalon,  yet  this  was  the  work,  not  of  the  son 
of  Nun,  but  of  the  Lord,  who  heard  his  prayer."     Cf.  also  Luther,  Erl.  Ed. 

I,  1S7. 

1  It  is  this  presence  of  Christ,  which  justifies  the  figurative  adaptation  of 
the  miracle  to  the  Church.     See  Tertull.     On   Bapt.  12;   Luther,  Erl.   YA. 

II,  77  sq. 

2  Matthew  mentions  the  fact   that    Christ    spoke   to  the  twelve  before 
rebuking  the  storm. 

3  How  trivial  is  the  conjecture  of  Weiss,  that  the  disciples  feared,  be- 
cause Christ  was  displeased. 


IV.  41-1  CHAPTER  IV.  ^5 

ask  like  the  people  (i  :  27),  "What  is  this?  "  but  Who  then, 
what  personality  is  He,  that  even  the  wind  and  sea  obey 
him.  Not  only  demons  are  cast  out  by  Him,  but  nature 
itself  bows  in  immediate  submission.  "This  is  a  stupend- 
ous miracle,  one  of  those  which  test  whether  we  indeed 
believe  in  the  credibility  of  the  miraculous  or  not ;  one 
of  those  miracles  of  power  which  cannot,  like  many  of 
the  miracles  of  healing,  be  explained  away  by  existing 
laws." — Farrar. 


CHAPTER  V. 

1-20.  And  they  came  to  the  other  side  of  the  sea,  into  the  country  of 
the  Gerasenes.  And  when  he  was  come  out  of  the  boat,  straightway  there 
met  him  out  of  the  tombs  a  man  with  an  unclean  spirit,  who  had  his  dwell- 
ing in  the  tombs  :  and  no  man  could  any  more  bind  him,  no,  not  with  a 
chain ;  because  that  he  had  been  often  bound  with  fetters  and  chains,  and 
the  chains  had  been  rent  asunder  by  him,  and  the  fetters  broken  in  pieces  : 
and  no  man  had  strength  to  tame  him.  And  always,  night  and  day,  in  the 
tombs  and  in  the  mountains,  he  was  crying  out,  and  cutting  himself  with 
stones.  And  when  he  saw  Jesus  from  afar,  he  ran  and  worshipped  him ; 
and  crying  out  with  a  loud  voice,  he  saith,  What  have  I  to  do  with  thee, 
Jesus,  thou  Son  of  the  Most  High  God.'  I  adjure  thee  by  God,  torment 
me  not.  For  he  said  unto  him.  Come  forth,  thou  unclean  spirit,  out  of  the 
man.  And  he  asked  him.  What  is  thy  name  ?  And  he  saith  unto  him, 
My  name  is  Legion  ;  for  we  are  many.  And  he  besought  him  much  that 
he  would  not  send  them  away  out  of  the  country.  Now  there  was  there 
on  the  mountain  side  a  great  herd  of  swine  feeding.  And  they  besought 
him,  saying,  Send  us  into  the  swine,  that  we  may  enter  into  them.  And  he 
gave  them  leave.  And  the  unclean  spirits  came  out,  and  entered  into  the 
swine :  and  the  herd  rushed  down  the  steep  into  the  sea,  in  number  about 
two  thousand ;  and  they  were  choked  in  the  sea.  And  they  that  fed  them 
fled,  and  told  it  in  the  city,  and  in  the  country.  And  they  came  to  see 
what  it  was  that  had  come  to  pass.  And  they  come  to  Jesus,  and  behold 
him  that  was  possessed  with  devils  sitting,  clothed  and  in  his  right  mind, 
even  him  that  had  the  legion  :  and  they  were  afraid.  And  they  that  saw  it 
declared  unto  them  how  it  befell  him  that  was  possessed  vnth  devils,  and 
concerning  the  swine.  And  they  began  to  beseech  him  to  depart  from  their 
borders.  And  as  he  was  entering  into  the  boat,  he  that  had  been  possessed 
with  devils  besought  him  that  he  might  be  with  him.  And  he  suffered  him 
not,  but  saith  unto  him,  Go  to  thy  house  unto  thy  friends,  and  tell  them 
how  great  things  the  Lord  hath  done  for  thee,  and  how  he  had  mercy  on 
thee.  And  he  went  his  way,  and  began  to  publish  in  Decapolis  how  great 
things  Jesus  had  done  for  him  :  and  all  men  did  marvel. 

Ver.  I.    They,  Jesus  and  the  twelve,  came  to  the  east 

86 


V.  1-3.]  CHAPTER   V.  87 

side  .  .  .  Gerasenes/  which  is  not  the  region  about  the 
well-known  Gerasa,  on  the  eastern  boundary  of  Peraea 
(Jos.  Wars,  III.  3,  3;  IV.  9,  18),  near  Arabia  (Origen), 
but  the  tract  about  Kersa,  whose  ruins  have  been  discov- 
ered directly  on  the  eastern  shore  of  the  sea  of  Galilee.^ 
Ver.  2.  And  ivhen  Jesus  was  .  »  *  tombs,  which  are  still 
to  be  seen  in  the  immense  mountain  that  rises  directly 
above  Kersa,  a  man  3  .  .  .  spirit  (i  :  24;  EXCURSUS  II.,  p. 
31),  Ver.  3,  who  .  .  .  tombs,  not  merely  because  they 
offered  excellent  shelter,  nor  because  the  unclean  spirits 
preferred  tombs  as  unclean  places  (Matt.  23  :  27  ;  Luke 
1 1  :  44),  nor  for  the  reason  that  Satan  has  power  of  death 
(Hebr.  2  :  14} ;  but  the  demons  "  acting  on  the  existing 
consciousness,  would  lead  the  man,  in  accordance  with 
his  preconceived  notions,*  to  select  such  places." — EdeR- 
SHEIM.  No  man  .  .  .  chain,  for  his  strength  in  his 
demoniac  rage  was  so  great  (cf.  Acts   19  :  16).     Ver.  4. 

1  This  reading  of  K,  B,  D,  is  now  generally  preferred  to  "  Gadarenes"  of 
A,  C,  which  is  probably  the  correct  word  in  Mt.  8  :  28.  "  Ciergasenes  "  is 
due  to  the  correction  of  Origen,  who  changed  "  Gadarenes  "  with  a  proper 
understanding  of  the  locality  but  wrongly  repudiated  "  Gerasa."  It  does 
not  seem  probable  that  Gen.  10  :  16;  Ueut.  7:1;  Josh.  24  :  11,  influenced 
the  selection  of  "  Gergasenes."  Cf.  Weiss,  p.  171;  Holtzmann,  p.  151; 
Morison,  p.  115;   Robinson,  p.  220. 

■^  This  discovery  of  Thomson  (II.,  p.  34  sq.)  has  been  almost  universally 
accepted.  It  offers  the  clearest  explanation  of  the  gospel-record.  Cf. 
Tristram,  Land  of  Israel,  p.  465;  Porter,  Syria  and  Palestine,  p.  431  ;  Far- 
rar,  p.  236. 

3  While  Matthew  (8  :  28)  mentions  two  demoniacs,  Mark  and  Luke  speak 
of  but  one,  who  was  "  of  superior  notability  and  repute,  and  whose  case 
was  particularly  lamented  by  that  district,  and  for  whose  deliverance  there 
was  special  anxiety."  (Augustine,  De.  Cons.  II.,  xxiv.,  56.)  Cf.  also 
Robinson,  p.  221. 

■*  Jewish  superstition  held  that  demons  sought  lonely  places  and  tombs 
(Edersheim,  Ap.  XIII.,  II.,  p.  760).  The  latter  were  preferred,  because 
demons  were  held  to  be  the  spirits  of  departed  wicked  men.  (Jos.  Wars, 
VII.  6,  3.) 


88  THE  GOSPEL  OF  ST.  MARK.  [v.  4-7. 

He  .  .  .  fetters,  i.  e.  shackles  upon  his  feet  to  prevent 
escape,  and  chains,  not  necessarily  manacles  (Holtz- 
mann) ;  the  .  .  .  fetters,  which  may  have  been  stout  cords 
(Keil),  were  broken  in  pieces,  lit.  rubbed  together,  until 
they  gave  way  ;  and  .  .  .  him,  for  he  even  endangered 
the  life  of  men  (Matt.  8  :  28).  Ver.  5.  And  .  .  .  crying 
out,  with  fierce  unearthly  shouts,  and  cutting  Jiimsclf  ivith 
stones.  So  terrible  was  the  influence  of  the  demons,  that 
the  afflicted  man  was  constantly  led  to  injure  himself,  a 
symptom  of  ordinary  mania.^  "  As  the  devil  raged 
mightily  at  the  time  of  Christ's  first  coming,  so  also  will 
he  at  the  time  of  Christ's  second  coming,  knowing  that 
his  time  is  short"  (Rev.  12:12). — CRAMER,  Lange. 
Ver.  6.  When  the  demoniac  saw  Jesus  from  afar  on  the 
heights  he  ran  to  the  shore,  and  worshipped  him  ;  for 
the  demons  knowing  Christ's  power  hoped  against  hope 
to  escape  present  judgment  by  cringing  worship.  "All 
the  kingdom  of  Satan  is  kept  in  check  and  under  the 
government  of  Christ." — Calvin.  But  noticing  inwardly 
Christ's  determination  they  would  not  brook  interference, 
and  compel  the  man  to  say,  Ver.  6:  What  .  ,  .  (i  :  24) 
God  ?  This  unwilling  confession  of  Christ's  divinity  is  all 
the  more  glorious,  because  God  is  called  the  Most  High 
(Gen.  14  :  18  ;  Num.  24  :  16  ;  Deut.  32  :  8  ;  2  Sam.  22  :  14; 
Ps.  57  :  2  ;  78:  17;  Dan.  4:  17)  as  the  one  Lord  of  Heaven 
and  carth.'-^  "  Who  denies  that  Jesus  is  the  Son  of  God 
1;  worse  thin  the  devil." — Majus,  StarkE.      In  his  par- 


1  Trench,  p.  130;  Morison,  p.  117. 

2  "  Most  High  God  "  (feoi)  tov  vijilaTov)  the  Kl  Elyon  of  the  O.  T.  First 
used  in  patriarchal  times  it  is  an  evidence  of  monotheism  rising  out  of  a 
former  polytheisrrt.  Revelation  finding  a  point  of  contact  in  this  move- 
ment unveiled  fully  and  clearly  to  Abraham  the  unity  of  the  Almighty. 
(Delitzsch,  Lectures  on  O.  T.  Theology,  L  A.  Par.  i.  Note  i.)  Oehler, 
O.  T.  Theology  (Engl.  Transl.  Am.  Ed.),  p.  89. 


V.  7-9-]  CHAPTER   V.  ^9 

oxysm  one  demon  appeals  from  the  Son  to  the  Father, 
and  as  if  intending  to  compel  Christ  through  God  says, 
I  .  .  .  not.i  This  spokesman  of  the  demons  would  beg 
off  not  merely  the  casting  out,  but  the  beginning  of  the 
final  judgment  (Luke  8:31);  for  Satan  and  his  ministers 
are  afraid  of  God's  decision.  This  fear  led  to  the  peti- 
tion and  adjuration,  which  the  knowledge  of  the  demons 
must  have  known  to  be  unavailing.  Ver.  8.  For  Christ 
then  said,  addressing  the  speaking  demon,  Come  .  .  . 
spirit,^  but  He  did  not  at  once  enforce  His  command,  be- 
cause the  demons  in  their  violent  egress  might  have 
destroyed  the  man.  In  considerate  wisdom  Jesus  there- 
fore, Ver.  9,  asked  .  .  .  name?  so  that  by  the  recalling 
of  his  name,  the  man  might  be  reminded  of  liis  self-con- 
sciousness, that  had  been  almost  lost.^  And  the  disciples 
also  are  to  receive  clear  evidence  of  the  greatness  of 
Satanic  power.  The  man  saith,  fly  .  .  .  many.  The 
plurality  of  the  demons  at  once  deprive  tlie  man  of  the 
"  my,"  in  which  the  individuality  is  beginning  to  awake. 
They  call  themselves  Legion  with  a  Jewish  appellation 
for  a  great  multitude,  but  they  were  not  6000,  the  num- 
ber contained  in  a  Roman  legion.  It  was  no  hallucina- 
tion of  an  insane  man,  when  the  demons  said,  ive  are 
many.  In  large  numbers  they  had  seated  themselves  in 
the  various  capacities  of  the  soul.  "  How  many  a  man  is 
spiritually  possessed  of  more  than  one  devil  ;  as  many 
ruling  sins  as  there  are,  so  many  evil  spirits." — Lange. 
The   many  find   their   unity  of  purpose   in   their  leader, 

1  upKL^u  with  double  accusative  (Acts  19  :  13 ;  i  Thess.  5  :  27)  is  derived 
from  the  Sept. 

■^  The  nominative  of  address  here  possesses  its  original  harshness. 
Winer,  p.  182. 

^  Trench  refers  to  the  fact  mentioned  by  Schubert,  that  in  somnambulism 
the  calling  of  the  name  mostly  awakens  the  sleep-walker. 


90  THE  GOSPEL  OF  ST.  MARlC.  [v.  10-13. 

who  besought  Christ  much,  Ver.  10,  that  .  ,  .  country, 
not  because  they  ruled  in  heathendom  (Hilgenfeld),  nor 
because  there  were  mountains  and  tombs  there  (Keil),  but 
because  they  desired  to  find  another  dwelHng-place  to 
prevent  their  being  sent  into  the  abyss.  Ver.  11.  Now, 
continues  Mark  with  a  descriptive  diversion  to  aid  vivid 
representation,  there  .  .  .  mountain=side,  the  fertile 
slope  near  Wady  Semak,i  a  .  ,  .  swine,  unclean  animals 
(Lev.  II  :  7).  Ver.  12.  And  they  (demons)  .  ,  .  them. 
In  Christ's  presence  the  demons  cannot  even  enter  swine. 
"  The  devil's  legion  would  not  have  had  power  over  the 
herd  of  swine,  unless  they  had  got  it  from  God." — Ter- 
TULLIAN.  Their  desire,  prompted  by  the  nearness  of  the 
swine,  finds  its  explanation  in  the  relation  between  Satan- 
ism and  bestiality.  In  the  swine  they  hope  to  remain 
temporarily ,2  but  they  are  deceiving  themselves.  There- 
fore Jesus,  Ver.  13,  gave  them  leave,  to  punish  the  Jew- 
ish proprietors  at  the  same  time  for  their  accommodation 
to  their  Gentile  surroundings.  And  the  unclean  spirits 
coming  upon  the  swine,  the  herd  impelled  by  a  furious 
power  in  wild  panic  rushed  ^  .  .  .  the  sea,*  for  "  the  lake 
is  so  near  the  base  of  the  mountain  that  the  swine  rush- 
ing madly  down  could  not  stop,  but  would  be  hurried 
into  the  water  and  drowned." — THOMSON.     And  thus  the 

1  Morison,  p.  121. 

2  It  is  impossible  to  suppose,  that  tlie  demons  knowing  that  the  destruc- 
tion of  the  swine  would  cause  Christ's  departure,  desired  it  to  hinder  the 
work  of  Christ.  This  knowledge  would  include  the  cognition  of  their 
destruction,  which  they  sought  to  avoid. 

3  Jerome  (Life  of  St.  Hilarion,  23),  supposes  that  the  vast  number  of 
swine  corresponds  to  the  "  Legion,"  which  he  wrongly  estimates  at  two 
thousand. 

*  Gregory  Nazianzen  (Orat.  on  Bapt.  XXXV.),  comparing  the  sea  to 
the  water  of  baptism,  says  of  Satan  :  "  He  lights  on  baptized  souls,  whose 
sins  the  font  has  washed  away.  He  fears  the  water;  he  is  choked  with  the 
cleansing,  as  the  Legion  were  in  the  sea." 


V.  r4-i9.]  CHAPTER   V.  9I 

demons  meet  the  doom  they  wished  to  avoid,  and  the 
demoniac  sees  the  powers  that  held  him  destroyed. 
"  The  devil  is  heard  in  his  wish,  but  for  his  damnation." 
— Augustine.  Ver.  14.  And  they  .  .  .  them,  the 
swineherds,  seeing  what  had  happened,  fled  in  every  direc- 
tion, and  some  told  it  in  the  city,  Kersa,  others  in  tJie  coun= 
try,  in  the  nearest  farms,  probably  to  the  owners  of  the 
swine.  The  report  spreads  rapidly.  Where  God  will 
have  His  works  announced.  He  quickly  finds  messengers. 
And  they,  that  had  heard,  came  .  .  .  pass.  The  message 
is  so  marvellous,  that  they  must  see  for  themselves.  "  To 
come  and  see  the  wonders  of  God  is  necessary  and  profit- 
able "  (Ps.46:8). — Starke.  Ver.  15.  And  they /;^7/t'/^ 
the  demoniac  sitting  instead  of  raving  about,  clothed,  al- 
though before  he  would  suffer  no  clothes  (Luke  8  :  27), 
and  in  his  right  mind,  without  a  trace  of  possession.  And 
they  zvcre  afraid,  "  because  the  majesty  of  God  shone 
brightly  in  Christ." — Calvin,  Ver.  16.  And  when  the 
swineherds  tliat  saiv  it  declared  how  all  had  happened, 
the  people,  Ver.  17,  began  .  ,  .  borders.  Christ's  holy 
power  was  not  agreeable  to  these  material  men,  "  who 
were  more  concerned  that  Christ  had  given  the  swine  to 
the  devils,  then  that  He  had  freed  a  man  from  the  devil." 
— Luther.  "Their  prayer  was  heard  (Ps.  78  :  29-31); 
for  God  sometimes  hears  His  enemies  in  anger,  even  as 
He  refuses  to  hear  His  friends  in  love"  (2  Cor.  12:8,  9). 
— Trench.  Ver.  18.  And  as  Christ  was  enter iiig  the 
boat  the  healed  demoniac  besought  .  ,  .  him,  not  be- 
cause he  feared  that  new  demons  would  come  in  Christ's 
absence  (Theophylact,  Maldonatus),  but  from  the  sincere 
attachment  of  faith  and  gratitude.  "  The  converted  soul 
longs  to  be  with  Christ." — LanCxE.  Ver.  19.  But  Christ 
suffered  him  not,  that  it  might  not  appear  that  He  had 
sold    His   mercy,   and   desired   this   man   as   His   servant 


^2  THE  GOSPEL  OF  ST.  MARK.  [v.  19,  20. 

(Luther),  but  .  .  .  thee.  The  man,  who  was  fitted  for 
and  needed  such  active  evangeHstic  work,  is  sent  to  his 
own  house  (John  4:53)  and  friends,  to  declare  the  great- 
ness of  God's  mercy  as  shown  in  His  hcahng.  "  God 
uses  every  one  as  His  wisdom  sees  will  best  subserve  the 
interests  of  His  kingdom." — Canstein,  Lange.  Ver.  20. 
And  the  man  not  only  told  his  own  house,  but  began 
.  .  .  Decapolis  (Matt.  4  :  25  ;  Mark  7:31),  the  region  of 
the  ten  cities,  all  of  which  except  Scythopolis  were  east 
of  the  Jordan,  and  east  and  southeast  of  the  lake  of 
Galilee.  Pliny  gives  as  the  names  of  the  other  cities 
Hippos,  Gadara,  Pella,  Philadelphia,  Gerasa,  Dion,  Cana- 
tha,  Damascus,  Paphana.  Josephus  excludes  Damascus, 
while  Ptolemy  includes  Capitolias.  Reland  has  demon- 
strated that  Abila  belonged  to  Decapolis.  The  last  two 
names  in  the  list  of  Pliny  are  therefore  to  be  changed 
into  Abila  and  Capitolias.^  Even  the  people  who  had 
sent  Christ  away  hear  again  Jiozv  great  things  Jesus  had 
done.  "  God  sends  preachers  for  a  season  even  to  the  un- 
grateful."— OsiANDER.  And  .  .  .  marvel.  They  could 
not  help  being  astonished,  and  though  some  remained 
simply  surprised,  yet  to  others  "  wonder  may  have  been 
the  first  step  to  faith  in  Christ." — Starke,  "  In  the 
person  of  one  man  Christ  has  exhibited  to  us  proof  of 
His  grace,  which  is  extended  to  all  mankind.  Though 
we  are  not  tortured  by  the  devil,  yet  he  holds  us  as  his 
slaves,  till  the  Son  of  God  delivers  us  from  his  tyranny. 
Naked,  torn  and  disfigured,  we  wander  about,  till  He 
restores  us  to  soundness  of  mind.  It  remains  that,  in 
magnifying  His  grace,  we  testify  our  gratitude." — Calvin. 

21-24.     ^^"tl  when  Jesus  had  crossed  over  again  in   the  boat  unto  the 
other  side,  a   great  multitude  was  gathered    unto  him  :  and   lie  was   by  the 

1  J.  L.  Porter  in  Smith's  Bible  Diet.  sub.  Decapolis  ;  Nebe,  III.,  p.  229. 


V.  21,  22.]  CHAPTER   V.  93 

sea.  And  there  cometh  one  of  the  rulers  of  the  synagogue,  Jairus  by 
name ;  and  seeing  him,  he  falleth  at  his  feet,  and  beseecheth  him  much, 
saying,  My  httle  daughter  is  at  the  point  of  death  :  I  pray  thee,  that  thou 
come  and  lay  thy  hands  on  her,  that  she  may  be  made  whole  and  live. 
And  he  went  with  him;  and  a  great  multitude  followed  him,  and  they 
thronged  him. 

Ver.  21.  And  .  .  .  side,  the  western  shore,  and  had 
healed  the  paralytic,  had  called  Levi  and  been  at  the  feast 
(2  :  I  sq.),i  a  great   multitude  {^:i  :  J  \  4  :  i)  was  gathered 

unto  him  {IrCaurtr^  upon  whom  their  desire  was  directed  : 
and  he  2  .  .  .  Ver.  22,  synagogue  at  Capernaum,  who,  also 
called  shepherds,^  elders,*  generally  elected  a  chief,  who 
received  the  specific  name  "  Archisynagogus,"  here  attri- 
buted to  all.  It  was  their  duty  to  preside  over  and  preserve 
order  at  services  (Luke  13  :  14;  Acts  13  :  15),  to  distribute 
alms,  keep  the  buildings  in  repair,  and  even  to  punish  by 
expulsion  from  the  synagogue,  by  scourging  and  at  times 
by  death  (Matt.  10  :  17  :  23  :  34  ;  Acts  22  :  19  ;  John  9  : 
22  ;  16  :  2).^  This  ruler  was  Jairus,  a  well-known  O.  T. 
name  (Numb.  32  :  41  ;  Josh.  13  :  30:  Judg.  10  :  3  ;  Est. 
2  :  5),  meaning    "  he    will    make    bright  "  ^   (cf.   also   Jos. 

1  It  is  clear  from  all  the  synoptic  gospels,  that  the  feast  must  be  con- 
nected with  Levi's  call.  (Luthardt's  Tabelle  zur  evang.  Synopse  as  ag. 
Riddle  in  Robinson's  Harmony,  who  separates  the  feast  from  the  call.) 

-  It  is  here,  therefore,  and  not  in  the  house,  where  the  feast  was  held 
(Meyer,  Robinson),  that  Jairus  approached  Jesus  (Keil,  p.  63;  Nebe,  III., 

P-  434- 

8  PatasTm  (-oi^fyff). 

*  Z'KenIm  (irpEdjivrtpoi).     Sometimes  the  name  M'hunlm  (Tvpoearure^)  is 

used. 

6  Vitringa,  De  Syn.  Vet.  III.  17,  p.  582  sq. ;  Schurer,  Gesch.  des  Volkes 
Israel  im  Zeitaler  Jesu  Xti.  II.,  p.  364;  Winer's  Reallexikon  sub  synagogue; 
Edersheim,  I.,  p.  438  ;  Nebe,  III.,  p.  435- 

6  'Idfipof  is  doubtless  the  transliteration  of  Vair  with  Aleph,  and  not  from 
an  imaginary  YaTr  with  Ayin  (he  will  awaken),  upon  which  together  with  the 
coincidence  of  the  age  of  the  daughter  of  Jairus  with  the  years  of  suffering  of 
the  woman  having  an  issue  of  blood,  Strauss,  Volkmar,  Keim,  Holtzmann, 


94  THE  GOSPEL  OF  ST.  MARK.  [v.  23,  24. 

Antiq.  V.  7,  6  ;  Wars,  VI.  i,  8).  Ver.  23.  Seeing  Jesus, 
he  falleth  at  His  feet.  Although  a  man  of  high  station 
he  bows  down  before  the  Saviour  Hke  men  of  low  degree. 
"  The  cross  teaches  iis  to  listen  to  the  word  and  become 
liumble." — Hedinger,  Starke.  He  beseecheth  Jesus 
niHcJi  with  the  constantly  repeated  prayer,  My  little  1 
daughter  (7  :  27),  a  word  of  great  tenderness  for  his 
only  child  (Luke  8  :  42),  is  .  .  .  death,^  in  her  last  mo- 
ments: I  pray  thee,^  .  .  .  live.  In  this  request  supersti- 
tion is  mixed  with  faith,  as  shown  in  the  desire  to  have 
Jesus  present  bodily,  that  He  might  lay  on  His  hands, 
which  act  was  to  Jairus  not  only  symbolical  of  transfer- 
ence of  power,*  but  thought  of  in  a  magical  manner.^ 
The  word,  of  which  it  was  but  the  visible  medium  (8  :  23 
sq. ;  10  :  16;  Luke  13  :  12  sq.),  was  overlooked.  But  still 
Jairus  holds  Jesus  to  be  "  the  true  Messiah  sent  by  God 
to  help  in  such  cases  and  perplexities,  when  no  man  can 
help,  to  free  from  the  anxiety  of  death  and  the  power  of 
Satan,  yea,  to  bring  forth  and  give  life  out  of  death." — 
Luther.  Because  of  this  faith,  Ver.  24,  Jesus  went  ivitJi 
him,  silently,  to  try  and  to  strengthen  his  faith,  for  "God 

build  their  supposition   of  the  mythical  character  of    these  miracles    (cf. 
Weiss,  Com.,  p.  89;  Markusev,  etc.,  p.  184). 
1  dvydrpiov  is  one  of   Mark's  favorite  diminutives  (5  :  41  ;  7  :  27  ;  8  :  7  ; 

14  :  47). 

-  Eff^'^TCjg  eje/,  a  Latinism  for  in  extremis  est. 

^  This  insertion  is  demanded  by  "wa,  which  is  not  dependent  upon 
nap^Kokcv  (Keil),  but  has  an  imperative  force  (Holtzmann),  and  is  expressive 
of  a  wish  (Nosgen).     Winer,  p.  315. 

■♦  The  laying  on  of  hands  means  giving  what  is  our  own  to  another, 
whether  it  be  good  or  evil  (Gen.  48  :  14;  Lev.  4  :  15;  24  :  14);  Nebe,  III., 
p.  231. 

^  To  prevent  this  magical  misinterpretation  Christ  used  the  laying  on  of 
hands  rarely  (6:5;  8  :  23  ;  10  :  16;  Luke  4  :  40;  13  :  13).  It  has  risen 
again  in  that  idea  of  ordination,  which  overstraining  (i  Tim.  4  :  14)  holds  to 
a  real  transference  of  official  dignity. 


V.  25,  26.J  CHAPTER   V.  95 

does  not  reject  the  weak  in  faith  "  (Isai.  42  :  3). — OsiAN- 
DER,  Starke.  And  .  .  .  followed,  and  thronged  (Tyn- 
dale),  pressed  close  about  Jesus. 

25-34.  And  a  woman,  which  had  an  issue  of  blood  twelve  years,  and 
had  suffered  many  things  of  many  physicians,  and  had  spent  all  that  she 
had,  and  was  nothing  bettered,  but  rather  grew  worse,  having  heard  the 
things  concerning  Jesus,  came  in  the  crowd  behind,  and  touched  his  gar- 
ment. For  she  said,  If  I  touch  but  his  garments,  I  shall  be  made  whole. 
And  straightway  the  fountain  of  her  blood  was  dried  up ;  and  she  felt  in 
her  body  that  she  was  healed  of  her  plague.  And  straightway  Jesus,  per- 
ceiving in  himself  that  the  power  proceeding  from  him  had  gone  forth, 
turned  him  about  in  the  crowd,  and  said,  Who  touched  my  garments  ? 
And  his  disciples  said  unto  him,  Thou  seest  the  multitude  thronging  thee, 
and  sayest  thou,  Who  touched  me  ?  And  he  looked  round  about  to  see 
her  that  had  done  this  thing.  But  the  woman  fearing  and  trembling, 
knowing  what  had  been  done  to  her.  came  and  fell  down  before  him,  and 
told  him  all  the  truth.  And  he  said  unto  her,  Daughter,  thy  faith  hath 
made  thee  whole ;  go  in  peace,  and  be  whole  of  thy  plague. 

Ver.  25.  A  woman  .  .  .  blood,  probably  a  chronic  con- 
dition of  hemorrhage  for  the  long  period  of  twelve  years. 
"  God  has  His  own  times  and  seasons  ;  He  delays  and  yet 
helps." — QUESNEL,  Lange.  Ver.  26.  And  .  .  .  physi= 
cians.  The  state  of  medicine  was  very  rude  then,^  but 
even  modern  science  and  excellent  physicians  at  times 
aggravate  instead  of  curing  disease.  "  Medicines  are  not 
to  be  despised,  but  God  does  not  always  see  fit  to  prosper 
them." — Cramer,  Lange.  And  .  .  .  worse.  All  her 
means  were  given  to  restore  bodily  health,  but  every  cure 
increased  the  ailment.^     "  Men  are  not  ready  to  do  for  the 

1  The  Talmud  mentions  eleven  remedies  for  this  flux,  of  which  about  five 
are  astringents  and  tonics,  and  the  rest  merely  superstitious  practices 
(Edersheim,  I.  620).  Mischna  (Kidduschim,  4,  14)  says :  "  The  best  of 
physicians  deserves  hell,  and  the  most  respectable  of  them  is  a  brother  of 
impious  Amalek."     See,  also,  the  fierce  gloss  to  this,  Geikie,  p.  193. 

-  This  condition  has  been  allegorically  applied  to  heathendom,  while  the 
daughter  of  Jairus  is  supposed  to  represent  Judaism.    (Luther,  Erl.  Ed.  14, 

331) 


gS  THE  GOSPEL  OE  ST.  MARK.  [v.  2-]-z(). 

healing  of  the  soul,  what  they  do  for  the  cure  of  the  body  ; 
many  a  one  would  not  give  for  salvation  what  he  expends 
upon  his  life  and  health." — QUESNEL,  Starke.  Ver.  27. 
Having  .  .  .  Jesus,  His  wonderful  cures  and  great  power, 
came  .  .  .  garment,  rather  "  the  border  of  his  garment  " 
(Matt.  9  :  20),  the  Talith  (cloak)  with  its  fringes.^  The 
secrecy  of  her  approach  was  prompted  by  womanly  deli- 
cacy, that  would  not  permit  her  to  speak  of  her  disease 
before  so  many.  Her  position  as  a  woman  over  against 
a  Rabbi  would  also  deter  her.  In  addition  "  she  was 
ashamed,  accounting  herself  unclean," — Chrysostom, 
(Lev.  15  :  25);  and  was  humble  withal.  "  She  considers 
herself  unworthy,  that  she  should  speak  with  Him  or  look 
upon  Him  ;  for  she  knows,  that  she  has  deserved  nothing, 
and  has  never  done  anything  for  the  Lord."^ — LUTHER. 
But  faith  urges  her  on,  Ver.  28.  For  .  .  .  whole.  Her 
faith,  like  that  of  Jairus,  contained  an  element  of  error. 
She  supposed  that  external  touch,  but  not  of  the  holy 
fringes  (Trench),  was  necessary  to  obtain  the  power  of 
Jesus,  which  was  conceived  of  physically  as  dwelling  in 
the  body  of  Christ,  and  not  conditioned  by  His  knowledge 
and  will. 2  The  truth  of  her  faith  was  the  confidence, 
"  that  in  this  man  there  must  be  divine,  almighty  force 
and  power." — LuTHER.  Ver.  29.  And  ...  up  ;  in  its 
very  source,  and  she  felt  with  joy  that  she  was  Jicalcd  of 
her  plague  (3  :  10).  "  Faith  is  stronger  than  all  earthly 
medicines,"  and  "who  touches  Jesus  rightly  in  faith  will 
be  cured  if  not  in  body,  certainly  in  the  soul"  (3  John 
2). — Starke.     Ver.   30.     But  Jesus  .  .  .  forth.     Within 

1  For  an  interesting  detailed  account  of  the  probable  dress  of  Jesus,  see 
Edersheim,  I.  620  sq. 

-  Grotius  has  best  expressed  her  error  by  saying,  that  like  the  philoso- 
phers she  held  that  God  does  all  things  by  nature,  not  l)y  will  {Detim  agere 
omnia  (fvcti  o'v  jSovAr/aet). 


V.  30-34-]  CHAPTER   V.  97 

His  soul,  and  therefore  with  absolute  certainty,  Jesus  knew 
what  the  woman  had  done,  for  it  had  not  occurred  with- 
out His  assent.  "  God  does  not  need  eyes  to  see,  nor  need 
He  feel  corporeally,  but  has  in  Himself  the  knowledge  of 
all  things." — Ambrose.  No  blessings  received  are  hidden 
from  the  Lord.  He  turned  .  .  ,  garments  ?  ^  that  the 
miracle  might  become  evident  and  the  woman  led  to  con- 
fess not  for  His  own  glory,  but  to  "  exhibit  her  faith  to  all, 
and  to  provoke  the  rest  also  to  emulation." — Chrysos- 
TOM.  The  disciples  think  Christ's  question  unreasonable, 
not  understanding  how  He  could  ask  in  the,  Ver.  31,  mul= 
titude  throjigiiig  Wim,  Who  touched  me?  They  are  not 
able  to  distinguish  between  the  pressure  of  the  crowd  and 
the  believing  touch  of  an  individual,  as  Christ  can.  He 
knows  that  "  flesh  presses,  but  faith  touches." — AUGUS- 
TINE. ''  Thus  also  in  the  church  many  approach  Christ, 
receive  the  word  of  salvation  with  their  outward  ears,  eat 
and  drink  with  their  mouths  the  sacrament  of  His  very 
body  and  blood,  yet  receive  no  efificacy  from  it,  and  do 
not  feel  that  flow  of  their  sins  stopping  and  drying  up. 
Whence  is  this  ?  Because  they  lack  true  faith,  which 
alone  from  this  fountain  drinks  grace  upon  grace." 
— Chemnitz.  After  His  reply  (Luke  8  :  46)  Christ,  Ver. 
32,  looked  .  ,  .  thing,  that  by  her  confession  she  might 
be  assured,  "  lest  being  pricked  by  her  conscience,  as  hav- 
ing stolen  the  gift,  she  should  abide  in  agony." — Chry- 
SOSTOM.  Ver.  33.  But  the  zuoinan  caught  by  Christ's 
searching  glance, /r (7;'///^^ (7;/c/tremblingbefore  the  majesty 
of  His  omniscience,  came  .  .  .  truth.  Thus  Christ  led  ^/' 
her  to  receive  the  full  blessing  of  faith,  by  a  confession 
unto  salvation.  (Rom.  10  :  10).  Ver.  34.  He  .  .  .  Daugh= 
ter,  a  word  of  condescending  love    (2  :  5\  thy  ,   .   .  whole 

1  Augustine   attempts  to  explain  the  "seeming  ignorance  "'  of   Christ  by 
bold  allegorizing.     (Ag.  Lying,  27.) 

7 


g8  THE  GOSPEL  OF  ST.  MARK.  [v.  34. 

(Luke  7  :  50;  17  :  19  ;  18  :  42).  It  was  not  her  faith  as 
a  moral  quality,  independent  of  Christ  and  of  the  reliance 
upon  His  power/  that  had  saved  her  ;  but  trust  as  the 
'  receptive  organ  for  His  power.  But  Christ  ascribes  every- 
thing to  her  faith,  the  beginning  of  which  marked  the 
completion  of  her  cure.  "  This  He  does  to  show  us,  how 
great  a  pleasure  He  has,  if  you  hope  everything  good  of 
Him,  and  seek  help  of  Him." — LUTHER.  This  faith 
brings  peace  (Rom.  5  :  i).  ^o\n^Q2iQ,Q  and  be  7//crc/r  whole, 
The  peace  of  God  (Phil.  4  :  7)  is  to  be  the  constant  accom- 
paniment of  health  bodily  and  spiritual.^ 

35~43-  While  he  yet  spake,  they  come  from  the  ruler  of  the  synagogue's 
house,  saying,  Thy  daughter  is  dead  :  why  troublest  thou  the  Master  any 
further  ?  But  Jesus,  not  heeding  the  word  spoken,  saith  unto  the  ruler  of 
the  synagogue,  Fear  not,  only  believe.  And  he  suffered  no  man  to  follow 
with  him,  save  Peter,  and  James,  and  John  the  brother  of  James.  And 
they  come  to  the  house  of  the  ruler  of  the  synagogue  ;  and  he  beholdeth  a 
tumult,  and  many  weeping  and  wailing  greatly.  And  when  he  was  entered 
in,  he  saith  unto  them,  Why  make  ye  a  tumult,  and  weep  .^  the  child  is  not 
dead,  but  sleepeth.     And  they  laughed  him  to  scorn.     But  he,  having  put 

1  Grass  (Das  Verhalten  zu  Jesus  nach  den  Herrnworten,  1895)  is  correct 
in  appreciating  the  inceptive  element  in  the  faith  of  those  whom  Jesus 
healed  as  "trust  in  Jesus  as  the  worker  of  miracles."  This  beginning  of 
faith,  with  its  temporal  and  local  color,  is  not,  however,  the  core  of  faith. 
It  only  prepared  for  trust  in  the  divine-human  personality  of  Jesus. 

2  This  woman,  mentioned  in  the  apocryphal  gospel  of  Nicodemus  (ch.  7), 
was  supposed  by  Pseudo-Ambrose  to  be  Martha,  the  sister  of  Lazarus. 
Eusebius  (H.  E.  VII.  18)  tells,  that  she  had  erected  a  statue  to  Christ  at 
Cjesarea  Phihppi.  It  represented  her  "  as  kneeling  before  Him,  with  her 
hands  stretched  out,  as  if  praying."  A  "  strange  plant,"  that  grew  about 
this  monument,  was  said  to  heal  all  diseases.  Sozomen  and  Philostorgius 
report  that  Julian  destroyed  this  image.  This  tradition  probably  arose 
from  the  mistaken  ascription  to  Jesus  of  a  statue  raised  for  an  emperor. 
The  word  "  Saviour  "  or  "  God  "  may  have  been  used  to  designate  the  apo- 
theosized emperor  in  an  inscription  of  which  the  rest  had  become  illegible. 
(Gieseler.)  v.  Ammon's  supposition  that  the  statue  represented  a  person 
praying  to  her  genius  does  not  seem  probable.  (McGifford's  Euseb.,  p.  304 ; 
J^ebe,  III.,  p.  442.) 


V.  35-37]  CHAPTER   V. 


99 


them  all  forth,  taketh  the  father  of  the  child  and  her  mother  and  them 
that  were  with  him,  and  goeth  in  where  the  child  was.  And  taking  the 
child  by  the  hand,  he  saith  unto  her,  Talitha  cumi ;  which  is,  being  inter- 
preted. Damsel,  I  say  unto  thee,  Arise.  And  straightway  the  damsel 
rose  up,  and  walked ;  for  she  was  twelve  years  old.  And  they  were 
amazed  straightway  with  a  great  amazement.  And  he  charged  them  much 
that  no  man  should  know  this :  and  he  commanded  that  sovuthing  should 
be  given  her  to  eat. 

Ver.  35.  While  Christ  yet  spake,  and  continued  by  His 
delay  to  try  the  faith  of  agonized  Jairus,  that  patience 
might  grow  and  the  lesson  of  one  miracle  prepare  for 
the  next,  messengers  come  .  .  .  dead.  This  sudden  an- 
nouncement is  to  inform  Jairus  of  the  impossibility  of 
any  help.  Why  .  .  .  further  ?i  His  way  would  be  in 
vain,  for  thy  daughter  is  beyond  the  reach  of  His  power. 
"Reason  despairs  when  it  sees  death  (John  11  :  21,  32, 
39,  40." — Hedinger,  Starke.  Ver.  36.  But  Jesus, 
whose  "  will  it  was  that  her  death  should  be  believed, 
that  her  resurrection  might  not  be  suspected," — 
Chrysostom,  not  .  .  .  spoken,  i.  e.  not  overhearing 
it  (Ewald,  Meyer,  Klostermann),  but  hearing  it  inci- 
dentally (Weiss,  Kcil,  Nosgen),  saitJi  to  Jairus:  Fear 
.  .  .  believe.  Let  not  the  hopeless  message  cause  de- 
spairing dread,  only  have  faith.  Fear  and  distrust  will 
shut  out  help.  The  greater  the  fear,  the  less  will  be  the 
possibility  of  faith.  Jesus  is  anxious  "  that  faith  should 
hold  on  ;  He  takes  care,  that  where  it  is  about  to  become 
weak,  it  does  not  cease." — LuTHER.  If  faith  remain  it 
shall  receive  abundant  blessing,  for  never  can  it  "  be  more 
extensive  than  the  boundless  power  of  God." — Calvin. 
Ver.  37.  And  Jesus  suffered  .  .  .  John.  The  miracle 
which  Christ  would  do  is  to  be  hid  from  the  people  be- 

1  GKvWziG  (Luke  7  :  6),  originally  meaning  "  to  flay,"  has  the  secondary 
signification  of  "  vexing,  wearying,"  at  times  with  reference  to  a  journey. 
And  no  doubt  it  has  this  meaning  here.  "  Why  dost  thou  weary  the 
master  with  this  tedious  way  ?  "    (Trench.) 


lOO  THE  GOSPEL  OE  ST.  MARK.  [v.  39-39. 

cause  of  their  unworthiness,  and  from  the  other  disciples 
in  their  unpreparedncss.  The  first  prophetical  evidence 
of  Christ's  resurrection-power  is  to  be  made  known  only 
to  the  chosen  three,  "  the  election  within  the  election," — 
Clement  Alex.,  to  prepare  them  to  become  more  com- 
petent witnesses  of  the  greatest  glory  (9  :  2  sq.)  and  the 
deepest  humiliation  (14  :  33)  of  their  Lord  while  upon 
earth.  "  Let  us  learn  of  Christ  to  entrust  only  to  a  few 
elect  the  works  of  God  that  are  to  be  done,  that  they 
may  not  be  hindered." — OUESNEL,  Starke.  Ver.  38. 
And  they  come  to  the  house,  before  which  and  within  which 
there  was  a  tumult,  and  many  zvecpitig  and  %u ailing 
greatly.  The  noise  was  that  of  the  professional  female 
mourners,  together  with  the  flute-players  (Matt.  9  :  23), 
of  which  in  accordance  with  the  rank  of  J  aims  there  was 
a  large  number.  These  mourners,  also  found  among  the 
Greeks  and  Romans,  were  introduced  in  Israel  at  an  early 
period  (Jer.  9  :  17).  The  mourning  was  to  excite  grief  and 
to  express  wild  hopeless  despair,  and  was  sometimes 
more  than  a  business-like  ostentation.^  The  death-cries 
are  peculiar,  indescribably  plaintive,  quavering,  shrill, 
wild,  weird  sounds.^  "  To  show  sorrow  over  our  dead  is 
Christian,  to  howl  and  cry  is  heathenish." — Starke.  Ver. 
39.  When  Christ  entered  in  with  Jairus  and  the  three  dis- 
ciples (Luke  8  :  51)^  He  reproved  the  mourners  for  mourn- 
ing where  there  was  no  cause ;  for  the  .  .  .  sleepeth. 
That  death  is  a  sleep  was  not  only  known  to  the  O.  T. 
saints  (2  Sam.  7:12;  Job  3:13;  Dan.   12:2),  but  even 

1  Thomson,  L,  p.  144. 

2  No  two  observers  have  described  the  death-cry  alike.  It  is  impossible 
to  give  an  adequate  idea  of  it  in  words.     Trumbull,  p.  148  sq. 

•^  Meyer  is  wrong  in  finding  a  contradiction  between  the  account  of  Luke 
and  Mark  in  the  separation  of  the  disciples.  Luke's  words:  "he  suffered 
not  any  man  to  enter,"  refer  to  the  crowd  at  the  house,  while  Mark  speaks 
of  the  multitude  at  the  lake  and  the  disciples. 


V.  39.  4o]  CHAPTER  V.  loi 

the  Greeks  and  Romans  had  a  presentiment  of  the  rela- 
tion of  sleep  and  death. ^  No  one,  however,  before  Christ 
applied  this  thought  personally  and  demonstrated  it  by 
direct  authority  practically.  Therefore  to  speak  of  those 
that  die  in  Him  as  "  they  that  have  fallen  asleep  "  (i.  Cor. 
7  :  39;  II  :  30;  15  :  6;  i.  Thess.  4  :  14)  is  no  poetry  but 
absolute  truth.  Death  is  sleep  because  it  is  followed  by 
awakening.2  "  This  wisdom  no  philosopher  could  attain, 
though  they  have  infinitely  many  opinions." — LUTHER. 
"  Death  is  a  sleep,  a  journey  to  peace,  a  gain,  a  laying 
aside  of  the  earthly  tabernacle." — CRAMER,  Starke. 
Ver.  40.  And  the  people  supposing  bodily  death  to  be 
real  death  laughed  .  .  .  scorn.  Their  derision,  proving 
the  superficiality  of  their  mourning,  arose  from  unbelief 
(Gen.  18  ;  12),  for  the  world  does  not  believe  in  resurrec- 
tion as  it  sees  only  death  everywhere.  "  God's  wisdom 
is  so  exalted,  that  reason  holds  it  to  be  pure  folly,  and 
all  the  world  the  dear  Lord  Jesus  a  fool." — LUTHER. 
But  this  mocking  laughter  was  "  an  additional  confirma- 
tion of  the  miracle,  that  those  persons  entertained  no 
doubt  whatever  as  to  the  maiden's  death." — Calvix. 
Christ,  having  .  .  ,  forth,  because  their  boisterous  pres- 
ence was  not  to  disturb  the  awful  mystery,  for  "  God's 
wonderous  works  require  devout  and  attentive  witnesses," 
— Hedinger,  Starke  ;  he  .  .  .  mother  with  the  three 
disciples  in  ivJicre  the  child  was,  into  an  inner  chamber. 
"The  house  was  now  solitary  and  still.     Two  souls  believ- 

^  They  are  called  "  brothers  "and  "  twin-brothers  "by  Homer  (Iliad,  XIV. 
231  ;  XVI.  672),  and  Hesiod  (Theog.  I.  758).  Virgil  (Aen.  IV.  244)  says 
that  the  same  rod  of  Mercury  which  sends  sleep  closes  the  eyes  in  death. 
Similar  figures  are  found  in  Plutarch,  Seneca,  Galenus.  Cf.  Schubert,  Ge- 
schichte  der  Seele  (4th  ed.)  II.  p.  353. 

2  "  Sleeping  is  only  the  relative,  death  the  absolute,  antithesis  to  waking; 
dying  is  a  falling  asleep,  but  of  such  nature  that  it  transcends  the  bounds 
of  nature." — Delitzsch. 


I02  THE  GOSPEL  OF  ST.  AfARK.  [v- 41-43- 

ing  and  hoping  stand  like  funeral  tapers  beside  the  couch 
of  the  dead  maiden — the  father  and  mother.  The  church 
is  represented  in  the  three  chiefs  of  its  apostles." — 
Trench.  Ver.  41.  And  .  .  .  hand,  and  as  prince  of  life 
touching  death's  prey,  he  simply  saith  Talitha  cumi,i 
words  that  Mark  relates  as  Peter  told  them  in  the 
Aramaic,  that  Christ  spoke ;  which  .  .  .  Arise.  With 
short  command  and  without  the  struggle  of  an  Elijah  and 
Elisha  (i  Kings  17  :  17  sq. ;  2  Kings  4  :  18  sq.)  Jesus 
speaks  to  the  dead  as  to  the  living  (Luke.  7  :  14;  John 
II  :  43),  bidding  them  to  arise  (2:11;  3  :  3).  "  To  God 
everything  must  live,  to  us  everything  is  dead." — Luther. 
Ver.  42.  And  .  .  .  rose  up  as  in  the  morning,  and  walked, 
which  proves  the  reality  of  her  resurrection.  She  could 
walk,  being  no  child  (Traj^r'w,  v.  41)  ;  for  .  ,  .  old.  Among 
the  Jews  a  woman  came  of  age  at  twelve  years  and  one 
day.^  And  they,  the  parents,  were  amazed  with  a  great 
amazement  (2  :  12),  for  this  was  Christ's  first  raising  of  a 
dead  person.  Ver.  43.  And  .  .  .  this,  that  He  might  not 
be  sought  as  raiser  of  the  dead,  and  that  the  maiden 
might  not  to  her  own  harm  become  an  object  of  curiosity 
and  admiration  (i  :  44 ;  7  :  36 ;  8  :  26).  Finally  Christ 
commanded  .  .  .  eat,  not  only  "  lest  the  resurrection 
should  still  be  thought  a  deception," — JEROME  (Luke 
24  :  41),  but  also  to  strengthen  the  maiden.  In  His  true 
humanity  Jesus  well  knew  the  necessity  of  the  body,  and 
could  understand  how  refreshing  food  would  be  to  the 
keen  appetite  of  the  maiden.  "  Even  the  child's  mother 
was  not  so  motherly  as  Jesus." — MORISON.  The  new 
life  given  by  Jesus  requires  nourishment. 

1  KumI  is  Kum  in  N,  B,  C,  L,  M,  2,  33.  This  is  not  due  to  the  acciden- 
tal dropping  of  I,  for  KumT  occurs  in  later  Aramaic.  It  is  used  in  the  Tal- 
mud (Shabb.  1 10  b.).  where  a  woman  saffering  from  bloody  flux  is  addressed. 
(Edersheim,  I.,  p.  631.)  2  Edersheim,  I.,  p.  618. 


CHAPTER  VI. 

1-6.  And  he  went  out  from  thence  ;  and  he  cometh  into  his  own  coun- 
try; and  his  disciples  follow  him.  And  when  the  sabbath  was  come,  he 
began  to  teach  in  the  s3Tiagogue  :  and  many  hearing  him  were  astonished, 
saying,  Whence  hath  this  man  these  things  ?  and,  What  is  the  wisdom  that 
is  given  unto  this  man,  and  w/iat  mean  such  mighty  works  wrought  by  his 
hands  ?  Is  not  this  the  carpenter,  the  son  of  Mary,  and  brother  of  James, 
and  Joses,  and  Judas,  and  Simon  ?  and  are  not  his  sisters  here  with  us  ? 
And  they  were  offended  in  him.  And  Jesus  said  unto  them,  A  prophet  is 
not  without  honor,  save  in  his  own  country,  and  among  his  own  kin,  and  in 
his  own  house.  And  he  could  there  do  no  mighty  work,  save  that  he  laid 
his  hands  upon  a  few  sick  folk,  and  healed  them.  And  he  marvelled  be- 
cause of  their  unbelief. 

And  he  went  round  about  the  villages  teaching. 

Ver.  I.  Jesus  went  .  .  ,  thence,  i.  e.  from  Capernaum 
(Lange,  Cook),  but  not  necessarily  the  house  of  Jairus 
(Fritzsche,  Meyer,  Weiss),  and  cometh  .  .  .  country,  or 
rather  city,^  by  which  Mark,  differing  from  Matthew  (9  :  i), 
designates  Nazareth,  as  the  city  of  His  youth.  This  was 
His  second  visit,  ^  and  his  disciples  folloived  him  (5  :  37). 
Ver.  2.  And  after  having  Hngered  a  few  days  possibly  with 
oneof  his  sisters  (ver.  3),  when  .  .  .  many  .  .  .  things? 3 
Contemptuously  they  ask  whence  Jesus,  who  had  not  been 

1  Tvarpig  means  native  city  in  later  Greek(Jos.  Ant.  10,  7,  3). 

2  Schleiermacher,  Ohlshausen,  Weiss,  Volkmar,  Iloltzmann,  Luthard 
accept  but  one  visit  of  Christ  in  Nazareth,  identifying  Luke  4  :  16  with 
Matt.  13:54;  Mark  6:1.  But  cf.  Stier,  3,  p.  51 ;  Robinson,  p.  213; 
Cook,  p.  235. 

'  The  article  "  the  "  (B,  L)  with  "many "marks  "  the  multitude  as  distin- 
guished from  few."     (Keil.) 

103 


I04  THE  GOSPEL  OF  ST.  MARK.  [vi.  2,  3. 

in  any  rabbinical  school,^  had  learnt  such  marvellous  truth 
(i  :  22).  What  .  .  .  man?  While  the  Nazarencs cannot 
gainsay  Christ's  superior  knowledge,  they  question  about  it 
enviously,  implying,  from  contempt  of  His  person,  that  its 
character  must  suffer  from  its  source.  "  It  is  common 
enough  for  those  who  would  defeat  the  force  of  a  sermon 
to  criticise  the  preachers  "  (Acts  17  :  18). — Starke. 
SucJl  mighty  'wor\<.s,  powers,^  wrought  by  his  hands?  It 
cannot  be  by  His  power  !  "  Surely  He  has  to  do  with  the 
devil." — Luther.  Ver.  3.  Is  .  .  .  carpenter? 3  Jesus 
had,  assisting  His  father,*  learnt  the  trade  of  the  carpenter; 
for  every  Jew,  even  though  a  rabbi,  had  to  do  manual 
labor.^  Thus  Paul  was  a  tent-maker  (Acts  18  :  3),  worked 
(i  Thess.  2:9;  2  Thess.  3  :  8)  and  enjoined  honest  work 
(Eph.  4:28;  I  Thess.  4:  11).  But  the  trade  of  the 
carpenter  seems  to  have  belonged  to  those,  which  were 
in  ill-repute  for  dishonesty.^     When  therefore  the   Naza- 

^  Holtzmann  conjectures  that  Jesus  had  possibly  not  even  passed  through 
the  ordinary  schools.     (Cf.  Schiirer,  II.  353.) 

2  Trench  well  defines  this  designation  of  the  miracles  as  "  outcomings  of 
that  mighty  power  of  God,  which  was  inherent  in  Christ  Himself  that  great 
power  of  God."  (N.  T.  Syn.,  p.  344.)  It  is  also  used,  Mark  $  :  30  ;  6  :  14  ; 
9:  39;  Matt.  7  :  22;  Euke  10  :  13.  The  other  words  for  miracles  are 
"signs,"  indicative  of  their  divine  instructive  purpose  (Mark  16:  17,  20); 
"wonders  "  (13  :  22),  a  word  never  standing  alone  and  describing  the  miracle 
from  its  effect;  and  the  Johannine  favorite  "  works  "  (John  6  :  28  ;  7:21; 
10  :  25,  etc.) 

^  This  original  word  was  soon  conformed  to  Matt.  13  :  55.  (Origen  ag.  Cel- 
sus  VI.,  36.) 

*  Not  in  the  miraculous  manner  related  in  the  apocryphal  Gosjjel  of  the 
Infancy,  Chap.  XXV. 

^  For  the  high  estimate  of  labor  see  in  the  Talmud,  Aboth,  i  ;  10  ;  Neda- 
rim,  49b.  ;  Kidduschim,  82b.  In  the  sixty-three  Talmudic  tractates  there 
is  no  commendation  of  trading  and  speculation,  but  many  a  passage  against 
them,  while  manual  labor  is  universally  praised.  See  Delitzsch,  Jiidisches 
Handwerkerleben  zur  Zeit  Jesu,  p.  23  sq. 

^  That  carpenters  were  distrusted  is  evident  from  the  rule  laid  down  at 
the  end  of  "  Baba  Kamma,"  "  What  the  carpenter  removes  with  the  plane 


VI.  3.]  CHAPTER  VL  105 

renes  called  Jesus  carpenter,  it  was  not  merely  contempt 
for  his  unschooled  past  but  also  a  sneer  at  his  mean  oc- 
cupation. This  was,  as  it  still  is,  very  primitive  in  tools 
and  work.i  gy  working  Christ  sanctified  labor  ;  He  "  was 
making  ploughs  and  yokes,  by  which  he  taught  the 
symbols  of  righteousness  and  an  active  life."— JUSTiN 
Martyr.  Is  He  not  the  son  of  nary2  .  .  .  James  (Acts 
12  :  17;  21  :  18;  I  Cor.  15  :  7;  Gal.  i  :  19;  2  19,  12), 
who  was  one  of  the  bishops  ^  at  Jerusalem  soon  after  40 
A.  D.  (Acts  15),  and  surnamed  ''the  Just"  for  his  great 
piety  (Hegesippus,  Memoirs,  V. ;  Eus.  11.  23,  4  sq.).*  He 
probably  wrote  the  epistle  of  James.^  The  other  brothers, 
(3  :  32),  Joses,  Judas  and  Simon,  are  unknown,  like  the 
sisters,  who  were  probably  married,  and  lived  in  Nazareth 
{here  ivith  ns),  while  Mary  and  the  brothers  dwelt  in 
Capernaum.  And  .  ,  .  him.  His  humble  youth,  home 
and  work  was  a  stumbling-block,  and  they  rejected  His 
heavenly  power.  "  The  beggarly  village  pride  of  the  Naz- 
is his,  what  with  the  axe  belongs  to  the  owner ;  if  he  work  in  the  owner's 
house  even  the  shavings  are  the  owner's."  (Delitzsch,  as  above,  p.  42.) 
This  estimate,  no  doubt  actuated  the  contemptible  "carpenter-king" 
(Tertull.  Answer  to  the  Jews,  X.),  and  called  forth  the  sneer  of  Celsus. 
(Orig.  ag.  Celsus,  VL,  36.) 

1  Cf.  Geikie,  p.  9,  155,  209,  437. 

2  This  designation  of  Christ  was  probably  due  to  the  fact  that  Mary  was 
a  widow,  for  the  Nazarenes  would  not  have  called  Christ  by  a  name,  which 
marked  His  supernatural  birth,  even  if  they  had  known  it. 

3  In  the  second  century  James  is  spoken  of  as  the  only  bishop,  because 
the  developed  episcopacy  of  that  time  is  wrongly  attributed  to  the  primi- 
tive church.     (Clement  Alex.  Hypot.  VI.  Eus.  II.  i,  3;  McGifford,  p.  104.) 

"  Hegesippus  ascribes  an  ascetic  and  essenic  character  to  James,  who 
was  rather  an  earnest  Jewish-Christian  with  a  legalistic  tendency.  He  suf- 
fered martyrdom  about  61  A.  D.  by  being  first  stoned  and  then  beaten  on 
the  head  by  the  club  of  a  fuller.  (Jos.  Ant.  XX.  9,  i ;  Clement,  Hypot. 
VII.;  Orig.  I.  47  ;  Eus.  II.  i,  4;  H-  23.) 

s  Nosgen  (II.  47  sq.)  argues  that  James,  the  son  of  Alphaeus  is  the 
author  of  the  epistle  ;  but  compare  Weiss,  Einleitung,  p.  388  sq. 


lo6  THE  GOSPEL  OF  ST.  MARK.  [vi.  4-6. 

arenes  cannot  at  all  comprehend  the  humility  of  the  Great 
One." — Stier,  Christ's  humiliation  is  an  oiTence  to  the 
natural  man.  Ver.  4.  Jesus  said,  citing  a  common  prov- 
erb applicable  to  Himself,  A  prophet,  one  who  having 
been  granted  a  view  of  God's  mysteries  is  their  authorized 
proclaimer,^  is  .  .  .  country,  i.  e.  native  city  (ver.  i),  and 
.  .  .  kin  (3  :  21),  and  .  .  .  house  (3  :  32).  Christ,  tJic 
prophet  (Deut.  18:  15),  suffers  the  common  lot  of  all 
prophets,  even  from  those  that  are  near,  nearer,  and 
nearest.  "  It  is  not  proper  to  despise  those,  whom  we 
have  known  from  their  youth,  for  God  can  have  given 
gifts  that  we  have  not  seen  previously." — OsiANDER, 
Starke.  Ver.  5.  And  Christ  could  .  .  .  work,  except 
healing  a  few  sick  folk,  not  because  of  any  inability  of  His 
own,  but  from  the  utter  perverseness  of  the  Nazarenes, 
who  would  have  abused  His  grace.  According  to  the 
small  measure  of  the  faith  of  the /czu  He  helped,  but  "  the 
door  was  shut  on  the  Saviour  by  the  people's  impiety." 
— Calvin.  Ver.  6.  And  he  .  .  .  unbelief.  As  Christ 
marvels  at  the  greatness  of  the  faith  of  the  Gentile  cen- 
turion (Matt.  8  :  10),  He  likewise  marvels  at  the  unreason- 
ableness of  the  unbelief  of  the  Nazarenes,  who  in  this 
particular  are  a  type  of  all  Jews.  Faith  and  unbelief  stir 
up  the  amazement  of  Jesus. 

7-13.  And  he  called  unto  him  the  twelve,  and  began  to  send  them  forth 
by  two  and  two  ;  and  he  gave  them  authority  over  the  unclean  spirits;  and 
he  charged  them  that  they  should  take  nothing  for  t/ieir  journey,  save  a 
staff  only ;  no  bread,  no  wallet,  no  money  in  their  purse  ;  but  io  go  shod 
with  sandals  ;  and,  said  he,  put  not  on  two  coats.  And  he  said  unto  them, 
Wheresoever  ye  enter  into  a  house,  there  abide  till  ye  depart  thence.  And 
whatsoever  place  shall  not  receive  you,  and  they  hear  you  not,  as  ye  go 
forth  thence,  shake  off  the  dust  that  is  under  your  feet  for  a  testimony  unto 
them.     And  they  went   out,  and  preached   that  »ien  should   repent.     And 

1  Cremer,  p.  292.  nfjucpi/r?/^-  is  the  equivalent  of  Navi,  on  which  see  Ohler, 
O.  T.  Theology,  p.  363. 


VI.  7-9-]  CHAPTER  VI.  toy 

they  cast  out  many  devils,  and  anointed  with  oil  many  that  were  sick,  and 
healed  them. 

Ver.  7.  Jesus  ^^^^«/^i-^v/<^/<?r//-;  the  twelve  by  two  and 
two,  not  singly  that  they  might  sustain  each  other,  and  not 
in  threes  because  the  laborers  were  few  (Matt.  9  :  37).  In 
missionary  work  isolation  is  to  be  avoided  for  the  sake  of 
the  messengers,  and  overcrowding  because  of  the  greatness 
of  the  field.  Deputed  with  authority  (3:15)  Christ,  Ver.  8, 
charged  .  .  .  journey.  Without  any  preparation  of  pro. 
visions  or  clothing  they  were  to  depart,  relying  on  what 
they  would  receive.  "  Ministers  of  the  Word  are  worthy 
of  their  hire  and  bread."— Hedinger,  Starke.  They 
might  take  a  staff,  which  they  had,  but  they  were  not  to 
provide  one;  ^  but  no  bread,  no  wallet,  the  leathern  bag 
of  shepherds  (i  Sam.  17  :  40)  or  peasants  used  to  carry 
provisions ;  ^  no  money,  i.  e.  copper  money,  not  even 
the  smallest  coins  ^  in  their  purse,  the  pocket  of  their 
girdle  (Aphundah).  Ver.  9.  They  were  to  go  .  .  , 
sandals,  having  the  ordinary  coarse  sandals  of  skin  or 
palm-bark,*  but  no  additional  pair;  and  said  He,  put  .  .  . 
coats,  "  inner  garments"  (Chaluq),  which  "  lay  close  to 
the  body  and  had  no  other  opening  than  that  round 
the  neck  and  for  the  arms.  To  possess  only  one  such 
coat  was  a  mark  of  poverty."— Edersheim.  But  "  the 
servants  of  the  gospel  obtain,  while  they  supremely  re. 
gard  the  end,  all  the  other  equipments  and  resources." — 
Lange.     Ver.  10.  Wheresoever,  .  .thence.    The  house, 

1  This  is  the  readiest  solution  of  the  apparent  contradiction  with  Matt. 
10  :  10.  That  "staff"  has  various  meanings  (Augustine,  De  Cons.  XXX. 
71  sq. ;  Calvin),  and  that  the  staff  prohibited  was  one  for  defence,  not  for 
travel  (Bleek,  Cook),  is  not  indicated.     Cf.  Robinson,  p.  221. 

■2  Thomson,  I.,  p.  532. 

3  "  Even  to-day  the  farmer  sets  out  on  excursions  quite  as  extensive  with- 
out a  para  in  his  purse."  (Thomson,  I.,  p.  533.) 

*  Morison,  p.  146;  Farrar,  p.  211. 


io8  THE  GOSPEL  OF  ST.  MARK.  [vi.  10-13. 

whose  hospitality  ^  was  first  extended  to  them,  should 
remain  their  home,  however  humble  it  was.  An  easily 
satisfied  and  contented  disposition  should  mark  Christ's 
messengers.  Ver.  1 1 .  Whatsoever  place  (region)  .  .  . 
you,  and  the  people  hear  .  .  .  them.  The  testimony 
given  by  the  symbolical  act  of  shaking  off  the  dust  from 
the  sandals  was  the  breaking  off  of  communion  with  those 
doomed  to  judgment  (Luke.  10  :  11  ;  Acts  18  :  6)  by  per- 
mitting nothing 2  banned  to  cleave  even  to  the  feet. 
"  No  crime  is  more  offensive  to  God,  than  contempt  of 
His  word." — CyVLVIN.  Ver.  12.  And  the  disciples  went 
out  and  prcacJu'd  repentance  (i  :  15).  Ver.  13.  Casting 
out  devils  they  anointed  .  .  .  them  (James  5  :  14).  The 
oil,  frequently  used  as  medicine  (Isai.  1:6;  Luke  10  : 
34)  by  the  ancients,^  was  the  natural  medium  of  the 
divine  curative  power  through  the  word,  like  the  spittle 
employed  by  Jesus  (7:33;  8  :  23  ;  John  9:6);  but  it 
was  no  necessary  channel  of  the  divine  healing  power 
(Acts  3:7;  9  :  34),  nor  did  it  impart  spiritual  grace.* 

14-29.  And  king  Ilerod  hearcl///t';-tf(?/,-  for  his  name  had  become  known: 
and  he  said,  John  the  liaptist  is  risen  from  the  dead,  and  therefore  do  these 
powers  work  in  him.  But  others  said,  It  is  Elijah.  And  others  said,  //  is 
a  propliet,  eiioi  as  one  of  the  prophets.  But  Herod,  when  he  heard  thereof, 
said,  John  whom  I  beheaded,  he  is  risen.  P'or  Herod  himself  had  sent  forth 
and  laid  hold  upon  John,  and  bound  him  in  prison  for  the  sake  of  Herodias, 
his  brother  Philip's  wife:  for  he  had  married  her.  For  John  said  unto 
Herod,  It  is  not  lawful  for  thee  to  have  thy  brother's  wife.  And  Herodias 
set  herself  against  him,  and  desired  to  kill  him ;  and  she  could  not ;  for 
Herod  feared  John,  knowing  that  he  was  a  righteous  man  and  a  holy,  and 

1  Cf.  Trumbull,  in  the  Chapter  on  Hospitality  in  the  East,  p.  73  sq. 

2  '<  Anything  that  clave  to  a  person  was  metaphorically  called  dust." 
(Edersheim.) 

3  Celsus  (De  Med.  2,  14,  17  ;  3,  6,  9,  etc.);  Jos.  (Ant.  XVIL,  6,  5); 
Horace  II.,  Satires,  i,  7. 

"•  Tertullian  (Ad.  Scap.  IV.)  attributes  to  it  only  a  bodily  effect,  but  cf. 
Cyprian,  Ep.  LXIX.  2. 


VI.  14,  IS]  CHAPTER  VI.  109 

kept  him  safe.  And  when  he  heard  him,  he  was  much  perplexed  ;  and  he 
heard  him  gladly-  And  when  a  convenient  day  was  come,  that  Herod  on 
his  birthday  made  a  supper  to  his  lords,  and  the  high  captains,  and  the  chief 
men  of  Galilee  ;  and  when  the  daughter  of  Herodias  herself  came  in  and 
danced,  she  pleased  Herod  and  them  that  sat  at  meat  with  him ;  and  the 
king  said  unto  the  damsel.  Ask  of  me  whatsoever  thou  wilt,  and  I  will  give 
it  thee.  And  he  sware  unto  her,  Whatsoever  thou  shalt  ask  of  me,  I  will 
give  it  thee,  unto  the  half  of  my  kingdom.  And  she  went  out,  and  said 
unto  her  mother.  What  shall  I  ask  ?  And  she  said,  The  head  of  John  the 
Baptist.  And  she  came  in  straightway  with  haste  unto  the  king,  and  asked 
saying,  I  will  that  thou  forthwith  give  me  in  a  charger  the  head  of  John  the 
Baptist.  And  the  king  was  exceeding  sorry  ;  but  for  the  sake  of  his  oaths, 
and  of  them  that  sat  at  meat,  he  would  not  reject  her.  And  straightway 
the  king  sent  forth  a  soldier  of  his  guard,  and  commanded  to  bring  his  head  : 
and  he  went  and  beheaded  him  in  the  prison,  and  brought  his  head  in  a 
charger,  and  gave  it  the  damsel ;  and  the  damsel  gave  it  to  her  mother. 
And  when  his  disciples  heard  thereof ,\\\q^  Cdsn^  and  took  up  his  corpse,  and 
laid  it  in  a  tomb. 

Ver.  14.  ^«^  king  Herod  heard  of  Christ.  This  was 
Herod  Antipas,  son  of  Herod  the  Great  and  Malthace 
the  Syrian,  the  tetrarch  ruHng  GaHlee  and  Peraea  until 
after  Christ's  ascension.  Moved  by  his  wife  he  went  to 
Rome  to  seek  the  exclusive  kingship,  but  was  deposed  by 
Caligula  and  banished  to  Lyons,  where  he  died  A.  D.  39. 
He  was  ambitious,  fond  of  pleasure  and  debauchery,  cun- 
ning, superstitious  and  changeable.  Hei  said,  .  .  .  dead, 
which  he  maintained  against  other  opinions  (ver.  15, 16),  fet- 
tered by  a  ghostly  dread  and  evil  forebodings  in  his  con- 
science, that  could  not  shake  off  the  apparent  evidence. 
Therefore  do  these  powers  tvork  in  him.  Herod  supposes 
that,  owing  to  his  wonderful  return,  John,  who  previously 
performed  no  miracles,  has  brought  miraculous  power 
from  the  unseen  world.  The  carnal  despot,  Avho  had  not 
heeded  the  warning  of  the  Word,  becomes  the  slave  of 
superstitious  spiritualism.  Ver.  15.  But  .  .  .  Elijah.  Many 
of  the  people  did  not  receive  Christ  as  Messiah  because  of 
1  According  to  N,  A,  C,  L,  A. 


no  THE  GOSPEL  OF  ST.  MARK.  [vi.  15-20. 

His  lack  of  outward  glory,  but  held  Him  to  be  the  special 
forerunner,  Elijah,  whom  by  a  misinterpretation  of  Mai. 
4  :  5  they  expected  to  return  personally.  And  others,  not 
valuing  Christ  as  highly,  said  .  .  .  prophets,  an  ordinary 
prophet  like  those  of  old.  "  The  judgments  of  this  world 
are  always  out  of  square,  when  they  deal  with  spiritual 
things."— Hedinger,  Lange.  Ver.  17.  Herod  .  .  . 
prison,  Machaerus  nine  miles  east  of  the  northern  end  of 
the  Dead  Sea,  for  the  .  .  .  her.  Herod  Antipas  while  at 
Rome  (Jos.  Antiq.  XVHL,  5,  i)  the  guest  of  his  brother 
Philip,  son  of  Herod  the  Great  and  Marianne,  but  not  the 
ruler  of  Trachonitis,  stole  the  heart  of  Herodias,  his  niece, 
daughter  of  Aristobulus,  and  abandoned  his  own  faithful 
wife,  the  daughter  of  Aretas,  king  of  Arabia,  who  for  this 
cause  made  war  upon  Antipas  and  defeated  him.  Ver. 
18.  John  .  .  .  lawful  (Lev.  18  :  16)  ...  wife.  John  was 
as  fearless  before  the  tetrarch  as  before  common  soldiers 
(Luke  3  :  14),  and  truly  faithful  to  his  king.^  "  Whoever 
is  in  the  ministry  must  not  value  his  life,  but  do  justice 
to  his  office,  and  without  dread  correct  all  that  is  offensive." 
Luther.  Ver.  19.  ^;/<^  because  of  John's  truthful- 
ness Herodias,  who  had  inherited  her  grandfather's  un- 
scrupulous cruelty,  set  .  .  .  him.  Her  revengeful  spirit 
sought  the  death  of  him,  who  dared  to  disturb  her  sinful 
indulgence.  "  They  that  are  something  special  in  office, 
money  or  property,  suppose  that  because  they  do  what 
pleases  them,  other  people,  especially  preachers,  should 
say  what  pleases  them." — LUTHER.  But  Herodias  could 
not  obtain  her  wish  ;  Ver.  20,  for  Herod  feared  John, 
partly  because  the  people  held  him  to  be  a  prophet 
(Matt.    14  :   5),^  but   especially  knowing  that  he  was  a 

1  Eesser  mentions   the  similar  case  of  Frederick   of  Devon,  nephew  of 
Boniface,  who  censured  the  Emperor  Louis  for  having  his  half-sister  as  wife. 

2  With  this  partial  motive,  related  by  Matthew,  the  account  of  Josephus 


VI.  20-22.]  CHAPTER  VI.  m 

righteous  man  (Matt,  i  :  19),  therefore  acceptable  to  God, 
and  a  holy,  a  prophet  of  God  (i  :  24).  The  wicked  ruler 
fears  his  subject,  who  has  such  unimpeachable  righteous- 
ness in  his  holy  office.  "  Piety  is  still  revered  by  the 
wildest  children  of  the  world." — Hedinger,  Starke. 
And  wJien  he  heard  him  having  called  him  from  prison  at 
times  to  have  him  preach,  he  was  nmch  perplexed ;  1  his 
worse  and  better  self  were  in  conflict,  the  one  urging  to 
revenge,  the  other  under  the  impression  of  John's  preach- 
ing reasserting  itself.  But  still  Herod  heard  him  gladly, 
charmed  by  John's  character  and  earnest  eloquence,  but 
he  never  decided  for  the  truth  (Acts  26  :  28).  Ver.  21. 
And  when  .  .  .  come  for  Herodias,  the  N.  T.  Jezebel,  to 
vent  her  long-harbored  hate,  she  grasped  at  it  (ver.  24). 
Herod  o}i  his  birthday,  the  celebration  of  which  the  Jews 
generally  disapproved  of,^  made  a  supper  to  his  lords,  the 
highest  civil  officials,  and  the  high  captains,  the  high  mili- 
tary commanders  of  a  thousand  men,  a)id  the  chief  men  of 
Galilee,  the  most  distinguished  men  of  the  district,  but 
not  in  Herod's  service  ;  Ver.  22,  the^  daughter  <?/ Herodias, 
Salome,  who  was  born  before  Herodias  left  her  first 
husband,  and  afterward  married  Philip,  the  tetrarch,  came 
in  and  danced  one  of  the  voluptuous  eastern  dances, 
like  an  ordinary  dancing-girl,*  for  "  the  unchaste  Hero- 
dias had  moulded  her  daughter  to  her  own  manner." — 
Calvin.  This  pleased  .  .  .  him,  because  it  was  skil- 
ful and   gratified    their   depraved    sensual  taste    already 

(Ant.  XVIII.  5,  2)  agrees,  which  describes  the  resultant  of  the  common 
opinion  upon  Herod  as  jealousy  of  John  in  his  popularity  and  fear  of  an  in- 
surrection. 

1  This  is  the  better  reading,  supported  by  X,  B,  L. 

2  Lightfoot,  Exercit.  on  Matt.  14:6. 

3  Weiss  holds  "  his  "  of  H,  B,  D,  L,  to  be  a  mechanical  repetition  from  the 
previous  verse. 

*  Thomson,  II.,  p.  345  sq. 


112  THE  GOSPI-L  OF  ST.  MARK.  [vi.  22-26. 

inflamed  by  drink.  "  The  festivities  of  the  world  are  the 
best  appointed  tables  of  sin." — OUESNEL,  Lange.  And 
.  .  .  damsel  .  .  .  thee.^  Herod  in  his  drunken  gener- 
osity makes  a  most  extravagant  promise  as  a  reward 
for  the  gratification  so  unexpectedly  provided,  Ver. 
23.  And  lie  sware  that  he  would  give  her  what  she 
desired  unto  the  half  of  his  kingdom.  Attempting  to 
equal  the  royal  munificence  of  Ahasuerus  (Est.  5  :  3,  6), 
Herod  in  his  revelrous  braggadocio  binds  himself 
carelessly  with  an  oath,  that  causes  great  evil.  For 
the  maiden,  upon  her  mother's  instruction  (ver.  24), 
Ver.  25,  came  .  .  .  haste,  as  if  about  to  receive  a 
joyous  gift  and  said  with  unhesitating  boldness :  I 
will  tJiat  tJioH  fortJnoith  give  vie  in  a  charger,^  a  large 
platter,  the  head  of  John  the  Baptist.  Her  words  and  her 
eager  demand  are  the  echo  of  the  short  decisive  answer 
of  her  mother  (ver.  24),  who  will  have  no  delay,  that  the 
king  might  not  retract  in  his  regard  for  John  (ver.  20), 
whose  head  was  to  be  actually  presented  that  there  should 
be  no  error,  and  that  Herodias  could  gratify  her  long- 
pent-up  vindictiveness.  Ver.  26.  And  the  king  was  ex- 
ceedingly sorry  for  John's  sake,  but  for  .  .  .  her  The 
rash  oath  is  wrongly  kept  in  a  mistaken  constraint  of 
royal  honor,  which  Herod  would  not  compromise  because 
of  those  that  were  present  ;  and  thus  murder  is  added  to 
careless  swearing,  for  sin  leads  to  sin.  "  The  oath  is  sin- 
ful and  therefore  null,  when  it  cannot  be  carried  out 
except  with  sin  and  injustice." — QuESNEL,  Starke.    Ver. 

1  Holtzmann,  who  arbitrarily  fixes  the  birth  of  Salome  from  the  recorded 
birth  of  her  father  and  mother,  claims  that  she  must  have  been  at  least 
twenty  years  old  and  probably  a  widow ;  but  see  for  the  contrary  Jos.  (Ant. 
XVIII.  5,  4),  where  Salome's  wedding  is  mentioned  subsequent  to  the 
marriage  of  Herodias,  which  is  said  to  have  taken  place  shortly  after  Sa- 
lome's birth. 

2  "Charger"  is  derived  from  the  French  "  charger "  and  Old  English 
"charge,"  to  load.     It  is  that  on  which  anything  is  laid. 


VI.  27-29]  CHAPTER  VI.  113 

27.  The  king  .  .  .  guard  1  .  .  .  his  head  to  Salome,  who 
presented  it  to  her  mother.  "  The  Lord,  in  whose  sight  the 
death  of  His  saints  is  precious,  did  not  prevent  this  shame- 
ful death,  that  the  fidehty  of  his  witness  might  shine  the 
brighter,  who  would  rather  lay  his  head  upon  the  king's 
platter  than  sit  at  the  king's  table  with  a  silenced  mouth." 
— Besser.  Ver.  29.  When  John's  disciples  .  .  .  tomb. 
Fearlessly  they  confess  their  teacher  by  this  loving 
service,  and  give  him  an  honorable  burial.^  Even  after 
death  God  will  have  the  man  honored,  that  honors  him. 

30-44.  And  the  apostles  gather  themselves  together  unto  Jesus ;  and  they 
told  him  all  things,  whatsoever  they  had  done,  and  whatsoever  they  had 
taught.  And  he  saith  unto  them,  Come  ye  yourselves  apart  into  a  desert 
place,  and  rest  awhile.  For  there  were  many  coming  and  going,  and  they 
had  no  leisure  so  much  as  to  eat.  And  they  went  away  in  the  boat  to  a 
desert  place  apart.  And  the  people  saw  them  going,  and  rfiany  knew  them, 
and  they  ran  there  together  on  foot  from  all  the  cities  and  outwent  them. 
And  he  came  forth  and  saw  a  great  multitude,  and  he  had  compassion  on 
them,  because  they  were  as  sheep  not  having  a  shepherd :  and  he  began  to 
teach  them  many  things.  And  when  the  day  was  now  far  spent,  his  disciples 
came  unto  him,  and  said.  The  place  is  desert,  and  the  day  is  now  far  .spent : 
send  them  away,  that  they  may  go  into  the  country  and  villages  round  about, 
and  buy  themselves  somewhat  to  eat.  But  he  answered  and  said  unto  them. 
Give  ye  them  to  eat.  And  they  say  unto  him.  Shall  we  go  and  buy  two 
hundred  pennyworth  of  bread,  and  give  them  to  eat  ?  And  he  saith  unto 
them.  How  many  loaves  have  ye  >.  go  and  see.  And  when  they  knew,  they 
say.  Five,  and  two  fishes.  And  he  commanded  them  that  all  should  sit 
down  by  companies  upon  the  green  grass.  And  they  sat  down  in  ranks,  by 
hundreds,  and  by  fifties.  And  he  took  the  five  loaves  and  the  two  fishes, 
and  looking  up  to  heaven,  he  blessed,  and  brake  the  loaves;  and  he  gave 
to  the  disciples  to  set  before  them ;  and  the  two  fishes  divided  he  among 
them  all.  And  they  did  all  eat,  and  were  filled.  And  they  took  up  broken 
pieces,  twelve  basketfuls,  and  also  of  the  fishes.  And  they  that  ate  the 
loaves  were  five  thousand  men. 

1  (jT7eKov?.dTup  from  the  Latin,  speculator,  spy,  watchman,  and  finally  body- 
guard, sometimes  as  executioner,  in  which  latter  sense  it  is  used  in  the  Tal- 
mud.    (Shabb.  loSa.) 

2  According  to  an  old  tradition  John  was  buried  in  Samaria  beside  Elijah 
and  Obadiah,  but  this  cannot  be  verified. 


114  THE  GOSPEL  OF  ST.  MARK.  [vi.  30-34. 

Ver.  30.  And  the  apostles  (3  :  14),  called  thus  by  Mark 
only  here,  gathered  unto  Jesus  on  the  western  shore  of  the 
sea  of  Galilee,  reporting  about  their  mission  (ver.  7  sq.), 
which  was  not  without  success,  as  the  honorable  title 
"  apostle  "  proves.  "  We  should  thus  wait  on  our  minis- 
try that  we  may  joyously  give  account  to  Christ,  the 
chief  shepherd. — OsiANDER,  Starke.  Ver.  31.  He 
saith,  Come  apart,  lit.  privately  (9  :  28  ;  13:3;  Matt. 
24  :  3  ;  Luke  9  :  10),  into  a  desert  place,  the  uninhabited 
table-land  on  the  eastern  shore,  and  rest  a  while  (i  :  35). 
Faithful  labor  deserves  rest,  but  in  Christ's  vineyard  it 
dare  only  be  for  a  short  time.  Such  rest  the  disciples 
could  not  find  where  they  were, /(?r //^^r^e^'^r^  many  com= 
ing  and  going.  The  people  on  their  passover  journey  to 
Jerusalem  (John  6  :  4)  came  and  went  from  Jesus  in  great 
crowds.  Ver.  32.  Jesus  and  the  twelve  went  .  .  . 
desert  near  the  eastern  Bethsaida  (Luke  9  :  10).^  Ver.  33. 
And  ,  .  ,  knew  (them  2)^  i.  e.  understood  that  they  were 
withdrawing;  tJiey  (the  multitude)  ran  together  on  foot 
front  all  the  cities,  wherever  those  that  had  seen  Jesus 
depart  spread  the  news  on  their  journey  by  land  around 
the  lake,  and  all  outwent  Jesus.  In  their  eager  haste 
they  easily  travelled  the  twenty  miles  in  less  than  the  five 
hours  it  would  take  the  boat  (Cook).  "  Who  is  earnest 
about  going  to  Christ  will  let  no  way  and  expense  rue 
him." — Hedinger,  Starke.  Ver.  34,  When  Jesus 
came  forth  from  the  boat,  and  saw  the  multitude  he  had 
.  .  .  shepherd.  They  were  spiritually  astray  and  fam- 
ished (Matt.  9  :  36  ;  Jer.  50  :  6  ;  Ezek.  34  :  5,  6  ;  Zech. 
10  :  2,  3)  because  their  shepherds  not  only  were  ignorant 

1  Jos.  Ant.  XVIII.  2,  I. 

2  "  Them,"  avrovg  and  not  avrov  (E,  F,  G,  etc.),  although  found  in  K,  A, 
K,  L,  M,  etc.,  is  wanting  in  B,  D,  and  seems  to  be  an  attempt  to  interpret 
the  misunderstood  "  knew. "     (Cf.  Weiss,  p.  226 ;  Keil,  p.  74.) 


VI.  34-38- J  CHAPTER   VI.  115 

of  the  true  pasture  (Ps.  23:2)  but  also  fed  themselves  (Ezek. 
34  :  2,  3).  Therefore  the  good  Shepherd,  who  came  to 
seek  and  save  the  lost,  is  deeply  moved,  and  began  to  teach 
them  many  things  and  heal  (Matt.  14  :  14  ;  Luke  9  :  11). 
The  relaxation,  which  Christ  and  the  twelve  need,  is  given 
up  in  ministering  to  the  people,  whom  Jesus  taught  all 
day.  "  The  preaching  of  the  Word  should  never  be  too 
long,  the  more  the  better  "  (Acts  20  :  7). — Starke. 
Ver.  35.  When  .  .  .  came  in  anxious  care  asking  Jesus 
to  dismiss  the  people,  that  they  might  go  and  buy  food 
in  the  nearest  villages  (ver.  ^6).  Ver.  37.  But  He  aii- 
sivered}  Give  ye  them  to  eat.  With  this  injunction 
Jesus  tries  their  faith.  It  ought  to  have  reminded  them 
of  2  Kings  4  :  42,  43,  and  in  view  of  their  greater  master 
produced  a  trustful  petition  to  Him.  But  they  say, 
Shall  ive  go  and  buy  two  hundred  pennyworth,  a  large 
sum^  which  we  do  not  even  possess,  of  bread,  barley- 
cakes,  which  were  considered  mean  food,^  and  give  tJiem 
to  eat?  Impossibilities  hem  in  the  disciples.  In  their 
doubting  question  they  say,  that  not  even  enough  of  the 
coarsest  fare  can  be  bought  for  so  large  a  sum.  "  They 
can  calculate  well,  but  they  will  not  believe  and  see  what  a 
master  they  have  in  Christ." — Luther.  Ver.  38.  He  saith, 
.  .  .  see.     Christ  orders  them  to  see  what  provisions  can 

1  In  connection  with  the  words  of  Matthew  (14  :  16),  "  they  have  no  need  to 
go  away,"  which  preceded  the  command,  Augustine,  to  harmonize  this  ac- 
count with  John  6  :  6,  well  says  t  "  We  are  to  suppose  that  after  these  words 
the  Lord  looked  at  the  multitude  and  spake  to  Philip  in  the  terms  which 
John  records  "  (De  Cons.  II.  46).     Cf.  also  Nebe,  II.,  p.  190. 

2  The  penny  is  the  Roman  denarius,  about  equal  to  16  cents,  and  the  or- 
dinary day  wage  (Matt.  20  :  2).  Two  hundred  pennies  includes  "  the  idea 
of  a  large  amount  "  (Lightfoot). 

'^  In  the  Talmud  (Pesach.  3,  2)  Rabbi  Jochanan  is  reported  to  have  said, 
Barley  is  good,  whereupon  he  received  the  answer,  Tell  that  to  horses  and 
asses  (i  Kings  4  :  28).     Nebe  II.,  p.  194;  Edersheini,  I.,  p.  681. 


Ii6  THE  GOSPEL  OF  ST.  MARK.  [vi.  38-41. 

be  found  amon^  them.  These  He  will  use  and  bless, 
knowing,  "  I  will  divide  and  multiply  otherwise  than 
you." — Stier.  And  wJicn  the  disciples  knew,  havinc^ 
found  a  lad  (John  6  :  9),  they  say,  Five;  and  two  fist^es. 
These  dried  or  pickled  were  generally  eaten  with  bread. ^ 
So  small  were  the  supplies,  that  the  disciples  might 
despair.  But  "  although  the  place  be  a  desert,  yet  He 
that  feeds  the  world  is  here." — CllRVSOST(3M.  Vcr.  39. 
He  .  .  .  down,  reclining  upon  their  left  fore-arm,  in  com= 
panics  upon  the  green  grass.  The  tall  grass  of  early 
spring  would,  when  turned  down,  form  excellent  couches 
for  the  people,  who  were  to  be  arranged  in  groups. 
Christ  ever  adheres  to  the  heavenly  law  of  order  (i  Cor. 
14  :  33).  Ver.  40.  And  they  sat  down  in  believing 
obedience  and  expectation,  the  new  life  of  nature  itself 
being  prophetic,  in  ranks,  lit.  in  flower-beds,  to  which 
they  could  aptly  be  compared  in  their  bright  variously- 
colored  garments  among  the  green  grass.  They  sat  by 
hundreds,  and  by  fifties,  i.  e.  not  in  respective  parties  of 
100  and  50  (Fritzsche,  Meyer,  Keil,  Weiss),  but  thus  that 
if  viewed  from  end  to  end,  in  rank,  there  were  hundred, 
but  if  seen  laterally,  in  file,  there  were  fifty  (Morison). 
Ver.  41.  Jesus  taking  the  bread  and  fish,  looking  up  to 
heaven  to  the  Giver  of  every  good  and  perfect  gift  (James 
I  :  17),  blessed  2  God  that  He  might  bless  the  food,  and 
in  Jewish  manner  brake  the  bread.  "  Christ  has  taught 
us  by  His  example,  that  we  cannot  partake  of  our  food 
with  holiness  and  purity,  unless  we  express  our  gratitude 
to   God,  from   whom   it   comes  to    us"  (i  Tim.  4  :  5). — 

1  Edersheim  (I.,  p.  682)  says  they  were  eaten  like  sardines,  the  pickled 
herrings  of  Holland  and  Germany,  and  the  caviar  of  Russia. 

2  Possibly  Jesus  used  the  well-known  Jewish  table-prayer :  "  Blessed  art 
Thou,  Jehovah  our  God,  King  of  the  world.  Who  causest  bread  to  come 
forth  from  the  earth." 


VI.  41-44]  CHAPTER  VI.  117 

Calvin.  Jesus  gave  .  .  ,  them.  While  Christ  was 
breaking  and  giving,  the  bread  increased  under  His 
hands  (Origen,  Augustine,  Jerome,  Luther),  but  not  as 
the  disciples  were  distributing  (Hilary,  Ambrose,  Calvin). 
Likewise  the  two  fishes  zvcrc  divided  among  thcui  all.^ 
Christ  was  as  well  the  Lord  of  the  sea.  This  miracle, 
although  analogous  to  the  power  by  which  God  "  every  day 
out  of  a  few  seeds  raises  up  on  earth  immense  harvests," — 
Augustine,^  far  transcends  every  natural  process,  not 
only  in  rapidity  of  multiplication  but  chiefly  in  the 
lifeless  material  in  which  it  was  wrought.  It  is  a  bodily 
type  of  the  Lord's  Supper.  Ver.  42.  They  .  .  .  filled. 
From  smallest  means  Christ  satisfied  abundantly  (Ps. 
145  :  16).  "  We  should  learn  to  be  pious  and  follow 
God's  Word  earnestly,  believing  that  God  will  take  care 
that  we  obtain  food  and  clothing." — LuTHER.  Ver.  43. 
And  they  took  .  .  .  basketfuls  of  the  common  wicker- 
baskets  called  in  Jewish  writings  Kephiphah  (Edersheim), 
and  also  of  the  fishes.  God's  gifts  are  never  exhausted, 
and  yet  He  allows  no  waste.  Ver.  44.  They  that  ate 
were  five  thousand  men,  without  women  and  children.^ 

45-52.  And  straightway  he  constrained  his  disciples  to  enter  into  the 
boat,  and  to  go  before  him  unto  the  other  side  to  Bethsaida,  while  he  him- 
self sendeth  the  multitude  away.  And  after  he  had  taken  leave  of  them,  he 
departed  into  the  mountain  to  pray.  And  when  even  was  come,  the  boat 
was  in  the  midst  of  the  sea,  and  he  alone  on  the  land.  And  seeing  them 
distressed  in  rowing,  for  the  wind  was  contrary  unto  them,  about  the 
fourth  watch  of  the  night  he  cometh  unto  them,  walking  on  the  sea ;  and 
he  would  have  passed  by  them :  but  they,  when  they  saw  him  walking  on 

1  Clem.    Alex.  (Strom.  VI.  11)  denies  that  the  fish  increased. 

2  In  the  24th  Tract,  on  John,  Augustine  again  uses  the  comparison  with 
natural  growth,  which  has  been  much  abused.  (Trench,  p.  21  r ;  Nebe,  II., 
p.  204  sq.) 

3  For  the  allegorical  interpretation  of  this  miracle,  see  Luther,  Erl.  Ed. 
II,  p.  139. 


Ii8  THE  GOSPEL  OF  ST.  MARK.  [vi.  45-48. 

the  sea,  supposed  that  it  was  an  apparition,  and  cried  out :  for  they  all  saw 
him,  and  were  troubled.  But  he  straightway  spake  with  them,  and  saith 
unto  them,  Be  of  good  cheer  :  it  is  I ;  be  not  afraid.  And  he  went  up  unto 
them  into  the  boat ;  and  the  wind  ceased  :  and  they  were  sore  amazed  in 
themselves  ;  for  they  understood  not  concerning  the  loaves,  but  their  heart 
was  hardened. 

Ver.  45.  Jesus  constrained  Jiis  disciples  to  enter  the 
boat  to  prevent  their  being  carried  away  by  the  wrong 
messianic  enthusiasm  of  the  people  (John  6  :  15).  They 
were  to  go  before  to  Bethsaidai  (fish-town),  near  Caper- 
naum, the  town  of  Peter,  Andrew  and  Philip  (John  i  : 
44),  possibly  the  modern  Ain  Tabigah,^  where  "  there  is 
a  slight  bay,  with  abundant  vegetation  growing  to  the 
water's  edge." — Geikie.  Christ  dismissing  the  multitude, 
Ver.  46,  departed  .  .  .  mountain,  the  wild  height  at  the 
slope  of  which  He  had  been,  to  pray  (i  :  35),  probably  for 
His  disciples,  as  before  He  had  set  them  an  example  (ver. 
41).  But  Christ's  prayer  was  also  a  necessity  of  His  truly 
human  nature.  He  sought  communion  with  the  Father 
(Luke  6  :  12),  implored  His  aid  (Mark  7  :  34  ;  John  ii  : 
42),  and  petitioned  for  deliverance  (Mark  14  :  35)  in  un- 
swerving faith  (Heb.  12:2).  Ver.  47.  And  ,  .  .  come, 
the  second  evening  from  twilight  to  utter  darkness,  the 
boat  .  .  .  land.  Jesus  was  not  in  the  boat  as  in  a  former 
storm  (4:35  sq.),  but  left  the  twelve  to  learn  their  weak- 
ness. But  He  kept  them  in  His  care.  Ver.  48.  Seeing 
.  .  ,  contrary  They  labored  in  vain  against  a  north- 
western hurricane.  Christ  allows  them  to  struggle  all 
night  to  arouse  their  faith,  while  looking  upon  them  not 

1  Klostermann  connects  "  to  Bethsaida  "  with  the  dismissal  of  the  multi- 
tude, accepting  only  an  eastern  Bethsaida.  Lange,  Thomson,  Iloltzmann, 
Riddle,  Furrer,  argue  for  one  Bethsaida.  But  it  is  more  than  probable  that 
there  was  a  western  one  (Matt.  11:21;  Luke  10  :  13).      Cf.  Keil,  p.  89. 

2  Robinson,    Later   Researches,   p.   358 ;    Porter,  Syria,  p.  405 ;    Geikie, 

P-  135- 


VI.  48-SI-]  CHAPTER   VI.  I19 

as  an  idle  spectator  but  in  praying  hope,  ready  to  help. 
Jesus  sees  us  when  we  think  Him  far  off.  About  the 
fourth  watch  of  the  night,  the  morning  watch  ^  between 
3  and  6  o'clock,  he  cometh  .  .  .  sea.  The  raging  sea  be- 
comes a  path  (Ps.  TJ  :  19)  as  He  treadeth  upon  the  waves 
(Job  9  :  8)  in  the  power  of  His  divine  (Prov.  30  :  4)  and 
human  (Ps.  8  :  6)  sonship.  His  love,  which  generally 
found  it  necessary  to  restrain  His  extraordinary  power, 
now  needs  it.  He  .  .  .  them,  walking  not  toward  them 
but  alongside  as  though  to  escape  them,  that  they  might 
call  Him  (cf.  Luke  24  :  29).  This  is  hardest  to  bear  in 
trials  that  Jesus  apparently  passes  by.  Ver.  49.  The 
disciples  supposed  .  .  .  troubled.  "  The  sight  troubles 
them  no  less  than  the  storm  "  (Chrysostom),  because  of 
their  superstitious  fear  that  it  was  a  messenger  of  death. 
'This  is  the  fault  of  our  sin,  that  will  not  permit  us  to 
recognize  His  presence,  but  considers  Him  to  be  an  ap- 
parition, yea,  Satan.  He  appears  otherwise  than  we  think 
and  keeps  silence.  In  trial  we  hold  that  God  is  not  God, 
but  a  terrible  apparition,  that  will  devour  us  in  our  troubles." 

Luther.     Ver.  50.     But  Christ  said  Be  of  good  cheer 

(Act.  23  :  11)  ...  be  not  afraid.  (Gen.  15  :  i  ;  26  :  24 ; 
Matt.  28  :  5  ;  Luke  2  :  10;  Rev.  1:17)-  Thus  the  Lord 
reassures  His  disciples  as  they  are  brought  face  to  face 
with  His  glory,  exhibiting  His  "  I  "  in  grace.  "  That  the 
majesty  and  miraculous  presence  of  '  it  is  I'  may  not 
frighten,  He  surrounds  it  on  both  sides  with  a  comforting 
assurance." — Stier.  Ver.  51.  And  after  Peter's  petition, 
attempt  and  rescue  (Matt.  14  :  28  sq.)  he  .  .  .   boat  2  .  .  . 

1  The  "  watches  "  are  evidently  the  Roman,  of  which  there  were  four  in 
the  twelve  hours  of  the  night.  The  Jews  generally  had  three  watches,  in- 
cluding nine  hours,  but  later  they  adopted  the  Roman  computation. 

2  The  boat  has  often  been  compared  to  the  Church  tossed  upon  the 
waves  of  the  world,  but  ever  rescued  by  her  Lord. 


120  THE  GOSPEL  OF  ST.  MARK.  [vi.  51-53. 

ceased.  The  storm  becomes  a  calm  (Ps.  107  :  29)  before 
Christ.  "  Where  Jesus  is,  there  is  peace." — Tiib.  Bible, 
Starke.  Ver.  52.  The  disciples  zvere  sore  amazed  in 
themselves.  Beyond  themselves  with  wonder  in  their 
souls,  they  first  kept  silence,  then  confessed  (Matt.  14  : 
33).  This  confession  was  the  clearing  up  of  the  amaze- 
ment in  which  they  understood  not  concerning  the  loaves. 
The  lesson  of  this  miracle  had  been  lost  on  them  ;  their 
heart,  the  very  centre  of  their  personal  life,^  was  hard= 
ened.  They  were  in  a  condition  of  non-receptivity  for 
the  mystery  of  Christ's  divine  power.  This  was  not  due 
to  conscious  obstinacy  (3  :  5),  but  natural  blindness.  It  is 
"  a  warning  to  us  respecting  the  corruption  of  our  under- 
standing, that  we  may  seek  from  the  Lord  new  eyes." 
— Calvin. 

53-56.  And  when  they  had  crossed  over,  they  came  to  the  land  unto 
Gennesaret,  and  moored  to  the  shore.  And  when  they  were  come  out  of 
the  boat,  straightway  the  people  knew  him,  and  ran  round  about  that 
whole  region,  and  began  to  carry  about  on  their  beds  those  that  were  sick, 
where  they  heard  he  was.  And  wheresoever  he  entered,  into  villages,  or 
into  cities,  or  into  the  country,  they  laid  the  sick  in  the  market-places,  and 
besought  him  that  they  might  touch  if  it  were  but  the  border  of  his  gar- 
ment :  and  as  many  as  touched  him  were  made  whole. 

Ver.  53.  They  . . .  land  2  .  .  .  Gennesaret,  the  fertile  cres- 
cent-shaped plain,  mentioned  only  here  and  Matt.  14  :  34, 
northwest  of  the  sea,  about  four  miles  long  and  one  mile 
deep  (i  :  38).  In  this  region  all  knew  Christ  (3  :  7),  and,  Ver. 
55  ran  .  .  sick  (2  :  4),  where  they  heard  he  was.  The 
afflicted  were  brought  to  Jesus  where  He  could  be  found, 

1  Cremer,  p.  495;  Delitzsch,  Bibl.  Psychol.  IV.  par.  12;  Ohler,  O.  T. 
Theol.,  p.  152. 

2  "  To  the  land,"  omitted  by  A,  D,  M,  seems  original  and  corresponds 
with  the  meaning  of  >?/v,  as  distinguished  from  the  sea.  Before  Ciennc- 
saret;i:(jpav  would  be  necessary. 


VI.  s6.J  CHAPTER   Vi.  I2i 

and  if  He  had  departed  from  one  place  the  carriers  of  the 
sick  followed  until  they  found  Him.  Ver.  56.  Whereso= 
ever  .  .  .  places,  the  open  centres  through  which  Christ 
had  to  pass,  and  besought  .  .  .  touched  in  faith  like  the 
woman  with  the  issue  of  blood  (5  :  2"]^  were  healed. 
Notwithstanding  the  superstitious  element  in  their  faith, 
Christ  "  that  He  may  not  quench  the  smoking  flax  (Isai. 
42  :  3)  accommodated  Himself  to  their  ignorance.  The 
weakness  of  those  who,  not  knowing  that  Christ  is  God, 
desired  to  make  a  nearer  approach  to  Him,  was  endured 
for  a  time." — Calvin. 


CHAPTER  VII. 

1-23.  And  there  are  gathered  together  unto  him  the  Pharisees,  and  cer- 
tain of  the  scribes,  which  had  come  from  Jerusalem,  and  had  seen  that 
some  of  his  disciples  ate  their  bread  witli  defiled,  that  is,  unwashen,  hands. 
For  the  Pharisees,  and  all  the  Jews,  except  they  wash  their  hands  diligently, 
eat  not,  holding  the  tradition  of  the  elders  ;  and  when  they  come  from  the 
marketplace,  except  they  wash  themselves,  they  eat  not :  and  many  other 
things  there  be,  which  they  have  received  to  hold,  washings  of  cups,  and 
pots,  and  brazen  vessels.  And  the  Pharisees  and  the  scribes  ask  him.  Why 
walk  not  thy  disciples  according  to  the  tradition  of  the  elders,  but  eat  their 
bread  with  defiled  hands  ?  And  he  said  unto  them.  Well  did  Isaiah 
prophesy  of  you  hypocrites,  as  it  is  written, 

This  people  honoreth  me  with  their  lips, 

But  their  heart  is  far  from  me. 

But  in  vain  do  they  worship  me. 

Teaching  as  their  doctrines  the  precepts  of  men. 
Ye  leave  the  commandment  of  God,  and  hold  fast  the  tradition  of  men. 
And  he  said  unto  them,  Full  well  do  ye  reject  the  commandment  of  God, 
that  ye  may  keep  your  tradition.  For  Moses  said.  Honor  thy  father  and 
thy  mother ;  and.  He  that  speaketh  evil  of  father  or  mother,  let  him  die 
the  death :  but  ye  say.  If  a  man  shall  say  to  his  father  or  his  mother,  That 
wherewith  thou  mightest  have  been  profited  by  me  is  Corban,  that  is  to 
say.  Given  to  God ;  ye  no  longer  suffer  him  to  do  aught  for  his  father  or 
his  mother  ;  making  void  the  word  of  God  by  your  tradition,  which  ye 
have  delivered  :  and  many  such  like  things  ye  do.  And  he  called  to  him 
the  multitude  again,  and  said  unto  them.  Hear  me  all  of  you  and  under- 
stand :  there  is  nothing  from  without  the  man,  that  going  into  him  can  de- 
file him  :  but  the  things  which  proceed  out  of  the  man  are  those  that  defile 
the  man.  And  when  he  was  entered  into  the  house  from  the  multitude, 
his  disciples  asked  of  him  the  parable.  And  he  saith  unto  them.  Are  ye  so 
without  understanding  also  ?  Perceive  ye  not,  that  whatsoever  from  with- 
out goeth  into  the  man,  it  cannot  defile  him ;  because  it  goeth  not  into  his 
heart,  but  into  his  belly,  and  goeth  out  into  the  draught  ?  This  he  said, 
making  all  meats  clean.  And  he  said.  That  which  proceedeth  out  of  the 
man,  that  defileth  the  man.  For  from  within,  out  of  the  heart  of  men, 
evil  thoughts  proceed,  fornications,  thefts,  murders,  adulteries,  covetings, 
122 


VII.  1-3-]  CHAPTER    VIT.  123 

wickednesses,  deceit,  lasciviousness,  an  evil  eye,  railing,  pride,  foolishness: 
all  these  evil  things  proceed  from  within,  and  defile  the  man. 

Ver.  I.  And  during  Christ's  circuit  in  Galilee,  there 
are  gathered  together  with  determined  purpose  the  Phar- 
isees (2  :  16)  and  certain  of  the  scribes  (2  :  6),  zv/iich  had 
con\&  from  Jerusalem  (3  :  22).  A  special  deputation  of 
Jerusalem  scribes,  the  most  authoritative  conservators  of 
tradition,  are  sent  to  assist  the  Galilean  Pharisees  in  find- 
ing testimony  to  accuse  and  condemn  Christ.  "  As  Christ 
and  His  disciples  had  their  spies,  even  thus  the  pious  are 
not  without  their  detractors." — Majus,  Starke.  Ver.  2. , 
And  the  Galilean  Pharisees  had  seen}  that  some  of  his  dis- 
ciples on  their  missionary  tour  (6  :  7  sq.)  ate  .  .  .  hands. 
Mark  explains  "defiled"^  (common,  Rom.  14:  14)  by 
ceremonially  unwashed,  and  continues  to  relate  to  his 
Gentile  readers  the  Jewish  custom  of  ceremonial  washings. 
Ver.  3.  The  Pharisees  most  especially,  but  also  all  .  .  . 
diligently ,3  i.  e.  lit.  with  the  fist  with  which  the  hollow 
of  the  hand  was  rubbed,  when  the  water  was  poured  on  * 

1  This  new  sentence  is  left  unfinished  because  of  the  parenthetical  inter- 
polation of  ver.  3  and  4. 

2  The  Hebrew  term  is  Tame  (Delitzsch),  and  the  later  Rabbinic  word 
Choe. 

3  nvy/xy  (A,  B,  L,  N,  etc.)  rather  than  TvvKvd,  of  X,  Peshito,  Itala  and 
Vulgate,  "crebro,"  which  rests  upon  an  emendation. 

*  The  translation  "  diligently  "  is  derived  from  the  Peshito,  which  em- 
ploys the  same  word  here,  as  in  Luke  15:8,  for  tirifteTuj^.  The  energy  of 
the  fist  rubbing  would  serve  to  explain  this,  which  is,  however,  not  found 
elsewhere.  The  marginal  interpretation  "  up  to  the  elbow,"  first  used  by 
Theophylact,  conceives  of  T^vy/xTj  as  a  measure  of  length.  Lightfoot 
rendered  "  to  the  wrist,"  like  Bengel  and  Edersheim,  who  supports  it  from 
Rabbinic  usage,  as  Scaliger  had  Theophylact's  rendering.  It  seems  best 
to  retain  the  literal  meaning,  which  is  not  inconsistent  with  Rabbinic  cus- 
tom (Edersheim,  II.,  p.  11),  rather  than  the  weakly  supported  "diligently," 
the  questionable  "  up  to  the  elljow,"  and  the  linguistically  untenable  "  up  to 
the  wrist." 


i24  THE  GOSPEL  OF  ST.  MARK.  [vii.  3,  4. 

(Beza,  Grotius,  Calov.  Fritzsche,  Bleek,  De  Wette,  Meyer, 
Klostermann,  Weiss,  Kail,  Nosgen),  eat  not}  holding  the 
tradition  of  the  elders.  The  honorable  name  "  elders  " 
was  applied  in  Christ's  time  especially  to  Hillel  and 
Schammai,  who  had  agreed  on  eighteen  points  concern- 
ing purification,  which  came  to  be  universally  accepted, 
and,  as  they  had  been  solemnly  re-enacted  by  the  schools 
of  the  two  elders,  could  not  be  modified.  These  laws, 
the  omission  of  which  was  said  to  bring  poverty,^  or  tem- 
poral destruction,^  to  make  bread  filth,*  and  excommuni- 
cated,^ were  put  into  force  ^  shortly  before  Christ.  They 
-were  placed  above  the  Scriptures  because  they  were  oral 
ordinances  of  the  scribes."  These  men  of  tradition,^  so 
scrupulous  of  "  cleanness  without,  within  were  full  of 
stains." — AUGUSTINE.  Ver.  4.  Coming  from  the  mar- 
ket-place, exeept  they  wash  themselves,^  not  by  bathing 
(Meyer),  but  by  an  effusion  or  sprinkling  (cf.  Num.  8:7; 
19  :  13,  etc.  ;  Ezek.  36  :  25  ;  Hebr.  9:13;  10  :  22),  to  be- 
come clean  from  the  defilement  contracted  by  contact 
(Lev.  15  :  1 1)  in  the  market-place.  In  like  manner  there 
are  many  other  laws  about  ivasJiings  of  wooden  ^^  cups  and 

1  It  is  related  of  Rabbi  Akiba,  that  when  in  prison  and  furnished  with 
only  enough  water  to  preserve  life,  he  preferred  to  die  rather  than  eat 
without  ceremonial  ablutions.  Buxtorf,  Syn.  Jud.,  p.  236;  Stier,  II.  154; 
Farrar,  p.  313. 

2  Shabb.  62b.  3  sota,  4b.  *  Seta,  4b. 
^  Eduy.  V.  6;  Ber.  19a.               ^  Edersheim,  II.,  p.  9  sq. 

■^  Jer.  Chag.  76d;  Jer.  Ber.  3b;  Sanh.  XI.  3;  Erub.  31b;  Edersheim, 
II.,  p.  15.     Cf.  also  Jos.  Antiq.  XIII.  10,  6. 

*  For  the  similarity  of  the  Romish  doctrine  of  tradition  to  the  Jewish,  see 
Chemnitz,  Examen  Cone.  Trid.,  Praef.  Sect.  III. 

^  The  pavriffuvrni.  of  N,  B,  is  an  interpretative  substitution  for  the  orig- 
inal (3aKTirTG)VTni  of  A,  D,  F.  11,  etc. 

^^  None  of  the  vessels  could  be  earthen,  as  these,  when  defiled,  were  to  be 
broken  (Lev.  15  :  12).  The  Talmudic  tractate  Kelim  gives  details.  On  all 
purifications,  see  Schiirer,  II.  401  sq. 


vii.  5-8.]  CHAPTER   VII.  125 

pots,  which  latter,  containing  about  a  pint,  were  the 
Roman  sextarii,  sixths,  being  the  sixth  part  of  a  con- 
gius;  and  brazen  vessels,  lit.  coppers,  large  copper  cal- 
drons, and  reclining  couches}  which  had  been  defiled  by 
ceremonially  unclean  persons.  Ver.  5.  The  Pharisees 
and  the  scribes  ask  Jesus,  Why  .  .  .  elders  (ver.  3),  these 
holy  precepts,  but  eat  like  Gentiles  with  defiled  hands  ? 
A  charge  of  irreverent  transgression  of  religious  law  and 
custom  is  preferred.  "  With  hypocrites  the  opinion  and 
doctrine  of  men  is  esteemed  more  highly  than  God's 
word."— Majus,  Starke.  Ver.  6.  Jesus  answered. 
Well  .  .  .  hypocrites,  who  in  apparent  zeal  for  God 
knowingly  bind  men  by  human  tradition,  that  is  contra- 
dictory to  divine  law  ;  as  it  is  zvritten  (i  :  2).  Isai.  29  :  13, 
which  is  cited  according  to  the  Septuagint,  and  there- 
fore includes  the  words  "  in  vain  "  not  in  the  Hebrew 
original,  describes  in  the  condition  of  the  Israel  of  Heze- 
kiah's  time  a  constant  state,  greatly  aggravated  in  Christ's 
day,  for  which  judgment  comes.  This  people  Jionoreth  vie 
merely  with  their  lips,  bnt  their  heart  is  far  from  me. 
Their  service  is  empty  heartless  profession  and  observ- 
ance. Ver.  7.  In  vain  .  .  .  teaching  not  divine  truth  as 
their  doctrines,  but  hnman  precepts.  Their  worship  is 
useless,  since  it  is  not  according  to  divine  revelation,  but 
human  invention.  Ver.  8.  Ye  .  .  .  men,2  said  Jesus, 
and  continued  with  holy  irony,  Full  well  (beautifully) 
.  .  .  tradition.  The  abandonment  of  divine  law  (ver.  8) 
has  become  conscious  rejection,  that  only  j<3//r  tradition 

1 "  Couches,"  although  wanting  in  Ki  B,  L,  A,  is  to  be  retained,  for  its 
omission  is  more  probable  than  its  addition.  These  couches,  as  well  as  the 
"  coppers,"  show  that  fiaTrTifffiovg  cannot  mean  immersions. 

2  For  the  profane  notions  of  God  entertained  in  Jewish  tradition,  which 
portrays  him  weiring  the  Tallith,  the  phylactery,  studying  the  Mishna,  and 
in  other  still  grosser  anthropomorphisms,  see  Edersheim,  II.,  p.  15  sq. 


126  THE  GOSPEL  OF  ST.  MARK.  [vii.  10-12. 

may  be  maintained.  You  only  pretend  to  serve  God, 
but  follow  your  own  will-worship  (Col.  2  :  23).  "  This  is 
the  greatest  evil  before  God,  to  transgress  God's  com- 
mandment for  the  precepts  of  men,  for  it  means  putting 
God  below  men." — Luther.  Christ  proves  His  charge. 
Ver.  10.  Moses  said,  the  mediator  of  the  divine  law  ac- 
knowledged by  Jesus  (i  :  44)  and  His  enemies,  Honor 
.  .  -  mother  (Exod.  20  :  12;  Deut.  5  :  16).  This  com- 
mandment, cited  according  to  the  Septuagint,  has  the 
threat  Ex.  21  :  17  (Lev.  20  :  9;  Deut.  27  :  16)  added,  to 
show  that  an  evil  word  against  parents  was  deserving 
of  death.  The  selection  of  the  fourth  commandment, 
with  its  severe  threat  rather  than  its  gracious  promise 
(Eph.  6  :  2),  was  prompted  by  the  special  injury  it  had 
received  in  tradition,  which  made  void  its  fundamental 
importance,  for  it  contains  "  the  germs  of  all  fear  of 
God  and  love  of  the  neighbor,  all  piety  and  morality  in 
church  and  state." — Stier.  Ver.  11,  12.  Against  it  ye  say 
.  .  .  mother.  Christ  mentions  a  real  case,^  for  if  any  one 
would  simply  say  "  Corban  "  ^  (gift)  which  the  R.  V.  renders 
"  given  to  God,"  that  over  which  it  was  pronounced  was 
absolutely  banned  and  considered  as  already  on  the  altar  ; 
and  although  no  actual  gift  was  ever  made  the  vow^  was 
constantly  binding  against  the  parents,  even  when  in  need. 
Thus  it  encouraged  selfishly  disobedient  wickedness 
against  God  and  parents.     Therefore  the  Pharisees,    Ver. 


1  Nedarim  IX.  i ;  VIII.  7,  in  which  the  very  formula  here  used  occurs : 
Korban  Sheatah  Neheneh  LI.     Edersheim,  II.,  p.  21. 

2  Jos.  Ant.  IV.  44;  Wars,  II.  9,  4;  C.  Ap.  I.  22. 

3  Although  there  are  individual  passages  in  the  Talmud  (Ab.  III.  13; 
Nedar,  9a;  22a),  which  do  not  encourage  promiscuous  vowing,  they  are 
overbalanced  by  others,  which  were  put  into  practice.  Cf.  Edersheim,  II., 
p.  19  sq.  The  monastic  vows  of  the  Romish  church  have  the  same  tend- 
ency of  causing  disobedience  to  the  parents,  as  this  was  so  clearly  seen  and 


VII.  i3-iS.]  CHAPTER   VII.  127 

13,  were  .  .  .  God  (Prov.  20  :  20 ;  28  :  24;  30  :  17)  not 
only  in  this,  but  in  many  such  like  things.  They  were 
then  the  transgressors  and  not  the  disciples.  Thus  Christ 
revealed  the  hypocrisy  of  these  hypocrites.  Ver.  14. 
And  he  called  to  Jiini  the  iniiltitiide  (6  :  56)  again,  which 
had  respectfully  withdrawn  when  the  scribes  came,  and 
said,  Hear  me  all  of  yon  and  understand.  So  important 
is  the  truth,  that  Christ  will  announce,  that  every  one  is 
called  to  hear  (4  :  3),  and  inquire  after  the  meaning,  con- 
cealed as  it  shall  be  (4  :  12).  Ver.  15.  There  .  .  .  man.i 
With  Hebrew  fulness  of  form  Jesus  unfolds  the  deeper 
significance  of  the  Levitical  law  of  defilement  (Lev.  1 1  :  39 
sq. ;  12  ;  13),  distinguishing  between  the  unclean  meats, 
which  do  not  actually  defile  but  only  by  symbolical  legal 
enactment,  and  the  real  bodily  defilement  caused  by  what 
proceeds  from  man  in  birth,  leprosy,  death  and  decompo- 
sition. This  is  to  teach  that  spiritual  and  moral  defile- 
ment have  their  source  within  man.  "  It  is  as  though  He 
would  say  :  Keep  silence  about  going  in  I  That  which 
proceeds  from  the  man  is  the  whole  impurity.  If  that 
which  proceeds  forth  were  pure,  what  entered  in  would 
not  defile." — LUTHER.  Ver.  17.  WJien  Christ  entered 
the  house  in  which  He  was  staying  at  that  place  (6  :  10)  to 
escape  the  multitude,  the  disciples,  Peter  being  the  spokes- 
man (Matt.  15  :  15),  asked  ^////w  Mr  parable,  which  rests 
upon  the  double  sense,  the  Levitical  and  moral,  of  enter- 
ing and  proceeding,  clean  and  unclean.  Ver.  18.  Christ 
saith  .  .  .  also?  (cf.  6:  52).  Jesus  is  astonished  that 
even  His  disciples,  after  the  previous  teaching  and  inter- 
pretation of  parables  (4  :  13),  are  to  such  degree  unskilled 

well  expressed  by  Luther's  father,  in  his  citation  of  the  fourth  command- 
ment.    See  J.  Kostlin,  Martin  Luther,  u.  s.  w.  I.  p.  84. 

1  Ver.   16  (4  :  9)  is  properly  omitted  according  to  N,  B,  L,  A.     The  word 
"parable"  (ver.  17)  may  have  caused  its  introduction. 


128  THE  GOSPEL  OF  ST.  MARK.  [vii.  19-21. 

in  seeing  the  obvious  meaning  of  His  parable.  The  cause 
is  the  chnging  to  the  outward  (8  :  14  sq.),  yet  "  the  gentle 
teacher  is  not  angered  in  accommodating  Himself  to  the 
hardness  of  the  hearing  of  His  disciples." — Besser.  He 
said,  Perceive,  Ver  19,  clean  ?i  All  meats  are  really  indif- 
ferent, as  they  enter  the  belly  (Rom.  16  :  18),  which  with 
the  meats  is  corruptible  ( I  Cor.  6  :  13).  The  laws  of  meats 
are  therefore  to  pass  away  (Acts  10  :  14,  15),  and  while 
considerate  love  will  bear  the  weak  (Rom.  14  :  13  sq.)  who 
still  adhere  to  distinctions  of  meats,  it  is  under  no  restric- 
tions of  these  human  precepts  (Col.  2  :  22),  which  will  be- 
come doctrines  of  demons  (i  Tim.  4  :  i  sq.).  The  heart 
(6  :  52)  is  the  living,  eternal  centre,  for  whose  sake  even 
the  Levitical  laws  had  been  given.  And  therefore  "  an 
eating  or  non-eating  had  first  to  proceed  from  the  heart." 
Stier.  God  can  never  be  worshipped  by  meats ;  who 
does  this  "  is  merely  as  one,  who  has  his  belly  for  his  lord." 
— NOVATIAN.  What  is  eaten  receives  purification  in  a 
natural  way,  coming  into  the  draught,^  which  as  the  place 
of  refuse  symbolizes  the  process  preceding.  Ver.  20. 
That  .  .  .  man,  the  natural  man,  dcfiletJi.  Sin  is  the  real 
defilement  coming  from  our  unclean  Adamitic  nature 
(Ps.  14  :  3).  Ver.  21.  For  .  .  .  heart  (Prov.  6  :  14;  Jer. 
17:9)  proceed  evil  thoughts,^  inward  reasonings  of  sin 
(Gen.   6:5;    8:21;    Ps.   56  :  5  ;   Rom.    i  :  21),   the   first- 

1  KadaplCuv  (X,  A,  B,  E,  F)  used  by  Origen  is  an  anacolouthic  nomina- 
tive (Weiss,  Winer,  p.  532),  and  the  whole  clause  is  appositional  (Winer,  p. 
624).  This  is  more  natural  than  the  view  of  Chrysostom  (Mom.  LI.  on 
Matt.)  adopted  by  the  revisers,  that  it  is  a  parenthetical  statement  of  Mark  ; 
for  Mark  nowhere  uses  such  a  form. — Stier,  2,  p.  167. 

2  a(j)E(^f)ui>a,  a  "  barbarous  term  "  (Suidas)  for  a^orfof  (2  Kings  10  :  27), 
has  a  Rabbinic  equivalent  "  Aphidra." 

^  6m?Lnyi(Tfi6c  in  the 'N.  T.  even  without  /t««(5f  has  generally  the  signification 
of  objectionable  reasonings.  The  adjective,  for  whose  exact  meaning  see 
Trench,  Syn.  p.  315,  increases  the  force-     Cremer,  p.  575. 


VII.  22.]  CHAPTER   VII.  129 

fruits  of  the  heart,  and  the  germs  of  the  other  sins ;  for= 
nications  1  (i  Cor.  7:2);  Ver.  22,  thefts  (Jer.  48  :  27), 
murders  (Gal.  5:21;  Rev.  9  :  21),  adulteries  (Jer.  13  :  27), 
covetings,2  the  desires  after  more,  not  only  of  money,  but 
of  every  creature,  that  is  beyond  the  individual.  They  arc 
preceded  as  here  by  sins  of  impurity  i  Cor.  5:11;  Eph. 
5:3,  5  ;  Col.  3  :  5,  and  followed  as  in  Rom.  i  :  29  by 
wickednesses,  which,  found  again  in  the  plural  only  Acts 
3  :  26,  denote  the  wicked  deeds  strongly  determined  by 
the  will  directed  toward  evil,^  and  delighting  in  it  (Luke 
II  :  39;  I  Cor.  5:8;  Eph.  6  :  12).  With  this  term  the 
six  plurals,  which  have  marked  the  many  desires  and  acts* 
in  which  each  peculiar  sin  has  manifested  itself,  give  way 
to  six  singulars,  which  emphasize  the  unity  or  habit  of 
sin.  Deceit  (Rom.  i  :  29),  cunning  craftiness  ;  lascivious= 
ness  (2  Cor.  12:21;  Gal.  5  :  19  ;  Eph.  4  :  19),^  unbridled 
sensuality  ;  an  evil  eye  (Prov.  23  :  6;  Matt.  20  :  15),  fre- 
quently used  in  the  East  ^  for  the  envious  look,  which  be- 
tokens the  jealous  heart  ;  railing  (blasphemy)  (Eph.  4:  31  ; 
Col.  3  :  8;  I  Tim.  6  :  4),  the  slander  of  men,  not  blas- 
phemy of  God  (3  :  28);  pride  (Ps.  31  :  20),  used  only  here 
as  a  noun  in  the  N.  T.,'^  is  the  self-conscious  spirit,  that 

1  The  Authorized  Version  has  "adulteries"  first,  but  the  order  of  the 
Rev.  Version  is  preferable  accdg.  to  N,  A,  B,  L,  A,  2. 

2  See  Trench,  N.  T.  Syn.  p.  8i. 

3  Cremer,  p.  Sio.  *  Winer,  p.  176. 

5  aoelyEia  (probably  from  a  privative  and  oelyu^  6elyu,  please)  translated 
"wantonness,"  Rom.  13:13;  2  Pet.  2  :  18  originally  meant  lawless  inso- 
lence, but  later  the  meaning  lasciviousness  obtained. 

s  Thomson,  I.,  p.  219.  P'redrick  Thomas  Elworthy  in  "  The  Evil  Eye  " 
(1895)  '^^^  shown  that  many  superstitions  were  connected  with  the  evil  eye, 
and  has  traced  them  almost  to  prehistoric  times.  Christ,  however,  has  put 
into  a  well-worn  word  true  moral  significance,  giving  both  "  evil "'  and 
"  eye  "  no  superstitious  value,  but  actual   lasting  worth   (Matt.   6:22,    23). 

"^  The  adjectival  form  occurs  Luke  i  :  51 ;  Rom.  i  :  30;  2  Tim,  3:2; 
James  4:6;!  Pet.  5  :  5. 

9 


130  THE  GOSPEL  OF  ST.  MARK.  [vii.  22-24. 

lifts  itself  above  others,  ^  (Uebermuth) ;  foolishness  (2  Cor, 
II  :  I,  17,  21),  the  godless  folly  (Ps.  14  :  i  ;  Rom.  i  :  22, 
28,  31),  placed  last,  "because  it  makes  all  the  rest  more 
incurable." — Bengel.  There  is  no  principle  of  order,  as 
with  Matthew  (15  :  19)  who  follows  the  decalogue,  but 
the  many  sinful  fruits  of  the  heart,  that  defile,  are  enum- 
erated in  their  multiplicity  and  variety .^  "  All  the  evil  in 
the  human  heart  cannot  be  sufficiently  related,  pitied  and 
mourned  for." — Starke. 

24-30.  And  from  thence  he  arose,  and  went  away  into  the  borders  of 
Tyre  and  Sidon.  And  he  entered  into  a  house,  and  would  have  no  man 
know  it:  and  he  could  not  be  hid.  But  straightway  a  woman,  whose  little 
daughter  had  an  unclean  spirit,  having  heard  of  him  came  and  fell  down  at 
his  feet.  Now  the  woman  was  a  Greek,  a  Syrophoenician  by  race.  And 
she  besought  him  that  he  would  cast  forth  the  devil  out  of  her  daughter, 
And  he  said  unto  her,  Let  the  children  first  be  filled  :  for  it  is  not  meet  to 
take  the  children's  bread  and  cast  it  to  the  dogs.  But  she  answered  and 
saith  unto  him.  Yea,  Lord :  even  the  dogs  under  the  table  eat  of  the  chil- 
dren's crumbs.  And  he  said  unto  her.  For  this  saying  go  thy  way ;  the 
devil  is  gone  out  of  thy  daughter.  And  she  went  away  unto  her  house,  and 
found  the  child  laid  upon  the  bed,  and  the  devil  gone  out. 

Ver.  24.  From  thence,  the  region  near  the  sea  of  Gali- 
lee (6  :  56),  Christ  arose  (cf.  Gen.  31:13;  i  Sam.  23  :  16 ; 
Jonah  I  :  3),  left,  and  went  .  .  .  Sidon.^  He  entered  the 
district  of  these  Gentile  trading  cities,  not  to  convert  the 
Gentiles  (Matt.  15  :  24),  but  "like  a  private  individual," — 
Calvin,  to  find  temporary  rest  and  refuge  from  Jewish 
enmity  (Luke  4  :  24  sq.).     And  Jie  entered  a  house,  prob- 

1  Trench,  Syn.,  p.  loi. 

'  These  words  of  Christ  are  the  source  of  the  Apostolic  catalogues  of  sin 
(Gal.  5  :  19;  Rom.  i  :  21),  on  which  Ruskin  aptly  remarks  :  "  There  is  evi- 
dently an  intense  feeling  of  the  universality  of  sin  ;  and  in  order  to  express 
it,  the  Apostle  hurries  his  words  confusedly  together,  little  caring  about 
their  order,  as  knowing  all  the  vices  to  be  indissolubly  connected  one  with 
another." 

3  Sidon,  which  only  D,  L,  A,  among  the  uncials  omit,  is  to  be  retained. 


VII.  24-26.]  CHAPTER   VII.  131 

ably  of  some  Israelite  living  there,  whom  He  had  healed 
(3  :  8),  and  zuoiild  have  no  man  know  it,  seeking  seclusion 
(3  :  20  ;  4  :  35  ;  6  :  31) :  atid  he  could  not  be  hid,  for  His 
name  and  fame  were  too  great.  "  A  servant  of  the 
gospel  must  desire  to  remain  hid,  but  without  injury 
and  neglect  of  what  he  owes  his  neighbor." — OUESNEL, 
Starke.  Ver.  25.  Straightway  .  .  .  daughter  (5  :  23) 
.  .  .  spirit  (i  :23;  EXCURSUS,  H.  p.  31),  .  .  .  him  placed 
her  hoping  confidence  on  Him.  "  This  report  of  God 
is  a  true  gospel  and  word  of  grace.  Out  of  it  arose  faith 
in  this  woman"  (Rom.  10  :  17). — LuTHER.  Trial  ripened 
her  faith.  She  came  and  followed  Christ,  "  and  made 
herself  shameless  by  a  goodly  shamelessness." — Chrysos- 
TOM,  Not  disturbed  by  His  apparent  unwillingness 
(Matt.  15  :  23),  she  finally  entered  the  house  after  Him, 
andi&W  dozvn  at  his  feet  (5  :  33).  Her  constant  faith  and 
clinging  hope  impelled  her  to  implore  Christ  more  eagerly 
and  humbly,  although  He  had  not  heard  her  ;  for  she, 
Ver.  26,  was  a  Greek,  a  Gentile  in  religion  and  no  Jew 
(Rom.  I  :  16  ;  Matt.  15  :  24)  ;  a  Syrophenician  by  race. 
The  addition  ''  by  race  "  shows,  that  the  later  mere 
geographical  distinction  of  Syrophenicia  from  Libopheni- 
cia  in  Africa  (Strabo,  17,  3  ;  Juv.  Sat.  VHI.  59)1  is  not 
intended ;  but  the  original  ethnic  character  of  the  woman 
is  to  be  marked.  She  belongs  to  the  accursed  stock, 
which  Israel  ought  to  have  destroyed  but  did  not  (Deut. 
7:2;  Judg.  2  :  2,  3).  Her  nationahty  is  against  her. 
"  She  is  not  of  Abraham's  seed,  and  has  no  right  to  ask 
anything." — LUTHER.  But  without  a  promise  she 
throws  herself  solely  upon  grace,  and  brings  honor  upon 
her  dishonored  people.  She  besoiiglit  Jesus  again.  Ver. 
27.     And  .  .      dogs.     Christ  "vouchsafes  no  answer,  but 

1  Sir  G.  Rawlinson  in  Smith's  Bible  Diet,  maintains  the  geographical 
sense,  as  do  most  commentators. 


132  THE  GOSPEL  OF  ST.  MARK.  [vii.  27,  28. 

smites  the  woman  more  sharply." — Chrysostom.  He 
asserts  that  He  is  sent  to  give  the  bread  of  hfc  first^ 
(Rom.  I  :  16)  to  Israel  (Rom.  9  :  4),  the  children  of  the 
kingdom  (Matt.  8  :  12).  Therefore  it  is  not  meet  (Rom. 
14  :  21  ;  I  Cor.  7:1;  Col.  4  :  18),  becoming  and  proper, 
to  rob  the  children  for  the  sake  of  the  dogs,  lit.  little 
dogs.  The  Gentiles  were  called  dogs  to  designate  them 
as  wild,  lawless,  unclean.  But  the  diminutive  "  little 
dogs  "  is  a  beautiful  modification  of  Christ,  and  turns  the 
despised  dogs  of  the  street  ^  into  the  little  table  dogs  ^  of 
the  home,  which  have  some  claim.  Harsh  as  the  Lord's 
words  are,  placing  the  Gentiles  below  the  slaves  and 
largely  excluding  them,  they  nevertheless  offer  hope. 
"  All  parts  are  stronger  in  no  than  ycs^  and  yet  there  is 
more  yes  in  them  than  no  :  indeed  pure  yes  is  in  them, 
but  deeply  and  secretly,  and  it  appears  but  no." — LUTHER. 
Ver.  28.  The  woman  ajiszvere^i,  Yea,  Lord;  it  is  as  you 
say  :  but  even  .  .  .  crumbs.  The  woman  naturally 
quick,  witty,  and  spiritually  firm  in  faith,  ceaseless  in 
prayer,  and  truly  humble,  accepts  Christ's  position,  but 
draws  a  wonderful  conclusion  from  it.  She  "  catches 
Christ  in  His  own  words." — LUTHER.  In  believing 
humble  obedience  she  claims  no  place  at  the  table  with 
the  children  nor  demands  their  bread,  but  simply  asks 
for  the  crumbs,  that  will  fall,  so  that  even  the  dogs  are 
filled  from  the  abundant  table  of  the  great  Lorel.  "What 
a  mighty  power  is  faith  ;  it   takes  Christ   at   His  word, 

1  Weiss  is  wrong  in  affirming  that  Mark  has  removed  the  asperity  of  the 
original  account  as  reported  by  Matthew.  The  distinction  of  time  in  Mark 
excludes  present  help,  and  is  the  harder  by  showing  a  future  gift  not  now 
to  be  had.     Matthew  also  has  the  tender  term,  "  httle  dogs." 

2  Job  30  :  I ;  I  Sam.  24  :  14;  Prov.  26  :  ii ;  2  Peter  2  :  22.  See  Wood, 
Bible  Animals,  p.  40. 

3  That  these  dogs  are  table  dogs  is  proved  by  ver.  28.  The  Kvvt^  Tpa-iri] 
l^f/eg  occur  in  Homer,  Odys.  17,  309;  Iliad,  22  :  69;  23,  173. 


VII.  29-ji.]  CHAPTER  VII.  133 

when  He  is  most  angry,  and  makes  comfortable  dialectic 
of  His  hard  words." — LUTHER.  Ver.  29.  Christ  said, 
after  praising  her  great  faith  (Matt.  15  :  28),  For  .  .  . 
daughter.  The  strong  assurance  of  faith  and  humble 
confession  received  the  desired  blessing.  "  What  by 
continual  crying  she  obtained  not,  she  received  by  hum- 
ble confession." — AuGUSTlNE.  Ver.  30.  And  .  .  .  bed, 
not  raving  but  quietly  resting,  and  the  devil  gone  out. 
Faith  becomes  sight  for  this  woman.  She  and  the  cen- 
turion (Matt.  8  :  10)  are  the  two  believing  Gentiles  of  the 
gospels,  whose  faith  puts  to  shame  the  children  of  Israel. 
The  woman's  faith  is  however  superior,  not  merely  in  its 
struggling  prayer,  greater  than  Jacob's  (Gen.  32  :  25  sq.), 
and  surmounting  the  greatest  hindrance  not  from  without 
(2  :  4),  nor  of  men  (10  :  48),  but  from  Christ  Himself  ; 
but  chiefly  in  its  deep  humility. 

31-37.  And  again  he  went  out  from  the  borders  of  Tyre,  and  came 
through  Sidon  unto  the  sea  of  Galilee,  through  the  midst  of  the  borders  of 
Decapolis.  And  they  bring  unto  him  one  that  was  deaf,  and  had  an  im- 
pediment in  his  speech ;  and  they  beseech  him  to  lay  his  hand  upon  him. 
And  he  took  him  aside  from  the  multitude  privately,  and  put  his  fingers 
into  his  ears,  and  he  spat,  and  touched  his  tongue;  and  looking  up  to 
heaven,  he  sighed,  and  saith  unto  him,  Ephphatha,  that  is,  Be  opened. 
And  his  ears  were  opened,  and  the  bond  of  his  tongue  was  loosed,  and  he 
spake  plain.  And  he  charged  them  that  they  should  tell  no  man  :  but  the 
more  he  charged  them,  so  much  the  more  a  great  deal  they  published  it. 
And  they  were  beyond  measure  astonished,  saying,  He  hath  done  all 
things  well :  he  maketh  even  the  deaf  to  hear,  and  the  dumb  to  speak. 

Ver.  31.  Jesus  zvcnt  ant  from  the  borders  of  Tyre  to 
avoid  the  people  crowding  about  Him  to  be  healed  ;  and 
since  it  is  too  soon  to  return  to  Galilee,  eavie  through 
Sidon,  the  ancient  (Gen.  10:  19;  Josh.  11  :  8;  Judg. 
I  :  31),  wealthy  merchant  city  of  Phenicia,  on  the  plain 
between  the  Lebanon  and  the  Mediterranean,  originally 
more  powerful  than  Tyre,  the  old  rock-city,  which  was 


134  THE  GOSPEL  OF  ST.  MARK.  [vii.  31-33. 

most  prosperous  in  Christ's  day.^  Thence,  possibly  keep- 
ing along  the  base  of  the  Lebanon  on  the  road  toward 
Damascus,  Christ  turned  southward,  approaching  the  sea 
of  Galilee  on  the  east,  and  from  the  north  entered  the 
borders  of  Dccapolis  (5  :  20),  through  which  He  passed. 
Ver.  32.  Some  people  in  the  "  love  that  bears  another's 
care," — LUTHER,  bring  .  .  .  speech.2  Burdened  with  an 
organic  defect  (ver.  35)  this  man  could  not  speak  rightly, 
but  was  not  absolutely  dumb.  TJicy  beseech  Christ  to  lay 
his  hand  upon  him  (5  :  23).  But  Jesus  cannot  heal  thus  ; 
He  must  awaken  personal  faith  in  the  man,  most  afflicted 
in  being  deprived  of  hearing,  the  noblest  sense  ^  for  re- 
ceiving the  mysteries  of  the  kingdom.  "  Most  people 
can  both  hear  and  speak,  but  how  common  is  spiritual 
deafness  and  dumbness." — Zeisius,  Lange.  Ver.  33. 
Christ  took  him  aside  (8  :  23).  The  process  of  heal- 
ing, which  is  so  circumstantial  and  visible  because  thus 
only  could  Jesus  treat  with  the  man,  begins  with  taking 
the   deaf  one  privately,  not   that   the   people   might   not 

1  Thomson,  I.,  p.  127  sq.;  143  sq.;  154-157;  159;  161.  For  Tyre  espec, 
p.  260  sq. 

2  fioyilaloq,  which  together  with  qayd6og  is  used  in  the  Sept.  for  Ilem, 
dumb  (Isai.  35  :  6;  Ps.  38  :  13),  also  expresses  "slow  of  tongue"  (Exod. 
4:11,  Theodotion,  Aquila,  Symmachus),  and  is  equivalent  to  [SarTapi^eiv, 
stutter,  wherefore  the  Peshito  has  Pakn.  The  meaning  adopted  by  the 
Revisers  is  also  confirmed  by  "  spoke  right  "  (ver.  25). 

3  Nebe  (III.  232)  quotes  this  excellent  account  of  Steinmeyer  (die  Wun- 
der,  p.  119) :  "  All  honor  to  the  eye,  but  the  ear  is  more  important.  The 
superiority  of  the  latter  over  the  former  is  settled  even  in  the  domain  of  the 
natural  senses.  The  eye  can  be  closed,  if  it  is  so  willed ;  it  is  so  con- 
structed that  it  may  be  shut ;  in  sleep  it  closes  of  itself.  The  ear  on  the 
contrary  can  be  shut  up  only  by  mechanical,  unnatural  force  ;  even  in  sleep 
it  is  open,  and,  therefore,  the  ever-present  medium  of  chasing  away  sleep. 
But  it  is  still  more  evident,  that  spiritual  apperception  is  mediated  rather  by 
the  ear  than  the  eye.  To  the  hearing  the  gospel  is  addressed.  Blessed  are 
they  that  hear  the  Word!  Where  there  is  no  hearing,  there  is  no  salva- 
tion ;  for  faith  comes  by  hearing." 


vii.  22,  34-]  CHAPTER  VII.  135 

crowd  (Bleek),  nor  be  moved  to  new  demands  (Lange, 
Weiss),  but  that  the  man  seeing  but  Jesus  might  concen- 
trate his  whole  attention  upon  Him.  (Stier,  Keil,  Nebe, 
Nosgen,  Cook.)  "  How  graciously  does  the  Lord  descend 
to  the  peculiar  necessity  of  each  one,  and  does  exceeding 
abundantly  above  all  that  we  ask  and  pray."- — StiER. 
Spiritual  cure  demands  isolation  with  Jesus.  He  tJiriist 
his  fingers  into  his  ears,  to  show  that  He  knew  the  source 
of  the  evil,  which  had  to  be  removed  first.  Speech  would 
not  help,  if  hearing  was  wanting.  The  finger  (Luke 
1 1  :  20)  of  Jesus  would  pierce  the  obstacle  of  the  ear.  And 
.  .  .  tongue.  Christ  did  not  spit  upon  the  deaf  man's 
tongue  (Meyer),  but  wetting  His  finger  moistened  the 
tongue  as  He  did  the  eyes  of  the  blind  (8  :  23  ;  John 
9  :  6).  This  was  no  mere  external  sign  of  an  invisible  efifi- 
cacy  (Grotius),  pointing  to  the  truth  that  what  proceeds 
from  the  mouth  of  Jesus  His  word  can  heal;  but  the 
spittle  through  the  word  ^  to  be  uttered  was  the  bearer 
of  the  power  (6  :  1 3).  "  Two  things  belong  to  a  Christian, 
that  his  ears  be  opened  and  his  tongue  loosened." — 
Luther.  Ver.  34.  Jesus  looking  7ip  to  heaven  (Matt. 
14  :  19;  John  II  :  41)  to  show  the  dumb  man  that  the 
Father  must  assist  (John  5:17)  and  to  encourage  him  to 
pray  ;  and  praying  Himself  (6  :  46)  Jie  sighed  in  sadness  of 
spirit  (8  :  12;  John  ii  :  33)  over  the  Avretched  condition 
of  this  man,  which,  like  death  (John  ii  :  38),  represented 
the  natural  condition  of  men.  "  It  is  a  common  sighing 
over  all  tongues  and  ears,  yea,  over  all  hearts,  bodies  and 
souls  of  men  from  Adam  even  unto  the  last." — LUTHER. 

1  If  Nebe  objects  to  the  spittle  being  tlie  medium,  and  emphasizes  the 
word  alone,  he  is  as  wrong  as  Ohlshausen,  Meyer,  Weiss,  Keil,  who  under- 
value the  word.  It  is  true  here  as  in  the  sacrament,  "Verbum  accedit  ad 
elementum  et  fit  sacramentum." 


136  THE  GOSPEL  OF  ST.  MARK.  [vii.  35-37. 

Then  Christ  saith  :  Ephphatha  1  .  .  .  opened.  He  that 
calls  the  things  that  are  not  as  though  they  were  (Rom. 
4  :  17),  opens  the  ear  by  this  word  (cf.  ver.  33).  "  Who 
is  mightier  than  the  Lord,  who  can  do  with  His  word, 
what  no  one  can  effect."— Starke.  Ver.  35.  And  his 
ears,  lit.  his  hearings,  the  closed  passages,  were  .  .  . 
loosened,  which  is  no  figurative  term  (Weiss,  Keil),  but 
tells  the  actual  healing  of  the  tongue-tied  man  (Nebe). 
The  third  feature  of  this  miracle  was,  Jic  spake  plain,  at 
once,  and  was  not  compelled  to  learn  slowly.  "  They 
who  are  healed  by  Christ  and  endued  by  his  Spirit, 
should  speak  rightly  to  God's  pleasure." — Starke.  Ver. 
36.  Jesus  charged  the  people  not  to  tell  (5  :  43),  desiring 
to  be  hid  ;  but  ...  it.  The  people,  whose  hearing  has 
not  been  opened,  have  not  learnt  obedience.  They  sin, 
and  "  unaccustomed  to  the  doctrine  of  Christ  are  carried 
away  by  an  immoderate  zeal,  when  it  is  not  called  for." 
— Calvin.  Ver.  37.  They  .  .  .  astonished.  Suddenly 
as  some  of  these  people  had  before  (5  :  19)  rejected  Jesus, 
others  are  now  carried  beyond  themselves  in  wonder  of 
His  work,  and  confess,  He  hatli  done  all  things  well.  The 
complete  healing  of  the  deaf  man  is  a  sign  of  the  accom- 
])lishment  of  all  things  unto  salvation  by  Christ.  The 
hyperbolic  language  of  the  excited  people  has  become 
sober  truth  in  Jesus  the  great  re-creator  (Gen.  i  :  31). 
He  .  .  .  speak.  His  finished  act  shows  itself  in  the 
present  condition  of  the  healed  man,  which  praises  Him. 
What  Satan  has  destroyed,  Christ  has  restored  forever. 

1  t(p(j)dOd  is  the  Aramaic  Imperat.     Ethpael  of  Patach  used  passively.     In 
the  transliteration  of  Elhpatah  the  Dagesh  eniphat.  in  Tau  becomes  0. 


CHAPTER  VIII. 

i-io.  In  those  days,  when  there  was  again  a  great  multitude,  and  they  had 
nothing  to  eat,  he  called  unto  him  his  disciples,  and  saith  unto  them,  I  have 
compassion  on  the  multitude,  because  they  continue  with  me  now  three 
days,  and  have  nothing  to  eat :  and  if  I  send  them  away  fasting  to  their 
home,  they  will  faint  in  the  way  ;  and  some  of  them  are  come  from  far. 
And  his  disciples  answered  him.  Whence  shall  one  be  able  to  fill  these  men 
with  bread  here  in  a  desert  place  ?  And  he  asked  them.  How  many  loaves 
have  ye  ?  And  they  said.  Seven.  And  he  commanded  the  multitude  to  sit 
down  on  the  ground  :  and  he  took  the  seven  loaves,  and  having  given 
thanks,  he  brake,  and  gave  to  his  disciples,  to  set  before  them  ;  and  they 
set  them  before  the  multitude.  And  they  had  a  few  small  fishes  :  and  hav- 
ing blessed  them,  he  commanded  to  set  these  also  before  them.  And  they 
did  eat,  and  were  filled :  and  they  took  up,  of  broken  pieces  that  remained 
over,  seven  baskets.  And  they  were  about  four  thousand  :  and  he  sent 
them  away.  And  straightway  he  entered  into  the  boat  with  his  disciples, 
and  came  into  the  parts  of  Dalmanutha. 

Ver.  I.  ///  tJiosc  days,  while  Jesus  was  passing  through 
Decapolis  (7  :  31),  tJicre  was  agaiii^  a  great  multitiidc, 
that  "  doubtless  had  done  nothing  else  than  followed  the 
word  and  desired  to  hear  it." — LuTHER.  When  the 
people  had  nothing  to  eat  Jesus  said  to  His  disciples,  Ver. 
2, 1  have  compassion  (i  :  41  ;  6  :  34;  9  :  22)  because  they 
continue  with  me  now  three  days,  and  Jiair  nothing  to  eat  ; 
Ver.  3,  and  ?/"/ dismiss  them,  they  zuill  faint  in  the  way ; 
and  some  of  them  are  come  from  far.  As  in  the  former  feed- 
ing ^  (6:31  sq.).     Christ  was  moved  by  the  bodily  need  of 

1  This  is  the  reading  of  N,  B,  D,  G,  L.  etc.,  and  is  to  be  preferred  to 
Tzafni67.'kov  (A,  E,  F,  H,  etc.). 

■^  Although  this  miracle  is  considered  as  identical  with  the  feeding  of  the 
five  thousand  by   Schleiermacher,  Credner,  Fritzsche,  Strauss,  DeWette 


138  THE  GOSPEL  OE  ST.  MARK.  [viii.  4-7. 

the  people,  who  do  not  forget  Christ  on  account  of 
bread  as  many  to-day  (Stier.)  He  sees  more  clearly  the 
great  difficulties,  the  long  stay  (3  days)  that  exhausted 
the  supplies,  the  desert  place,  the  great  distance  that  some 
have  come.  All  this  "  He  is  concerned  about,  before  they 
think  of  asking  Him." — LUTHER.  He  takes  counsel  with, 
Ver.  4,  ]iis  disciples,  who,  not  remembering  the  former 
lesson  (6  :  52),  ask.  Whence  .  .  .  place?  They  show  no 
greater  confidence  than  formerly  (ag.  Nebe),  but  are  just  as 
helpless  and  disregard  Christ's  power.  They  possess  a 
short  memory  of  the  heart  for  divine  benefits,  and  have 
not  the  faith,  that  "  argues  from  the  past  to  the  future 
and  truly  derives  confidence  from  God's  former  dealings 
of  faithfulness  and  love"  (i  Sam,  17  :  34  sq. ;  2  Chron. 
16 :  7). — Trench.  "  If  our  counsels  were  to  be  considered, 
God  would  never  do  a  work  that  would  befit  Him  as  God, 
therefore  it  is  better  that  He  does  everything  without  our 
counsel." — Luther.  The  Lord  asks  the  disciples  about 
the  means  present  (ver.  5),  and  after  all  are  seated  in 
order  (ver.  6),   blesses   bread   and  fish  (ver.  6,   7),  which 

Hase,  Neander,  Ewald,  Volkmar,  Beyschlag,  Wendt,  Weiss,  Iloltzmann, 
and  others;  it  is  clearly  distinct,  as  maintained  by  Augustine,  Chrysostom, 
Jerome,  Luther,  Calvin,  Grotius,  Calov,  Bengel,  Paulas,  v.  Ammon,  Ohls- 
hausen,  Lange,  Ebrard,  Stier,  Klostermann,  Keil,  Nebe,  Meyer,  Nosgen, 
The  locality  of  this  miracle  is  further  south  on  the  eastern  shore.  The 
time  is  toward  fall,  for  the  people  cannot  sit  on  the  grass  (6  :  39),  but  on 
the  bare  ground  (ver.  6).  The  stay  of  the  people  is  three  days,  while  in  the 
other  miracle  but  one  day  (6  :  35).  The  means  are  greater,  seven  loaves 
and  a  few  fish,  instead  of  five  loaves  and  two  fish  (6  :  41).  The  mtfuher  0/ 
persons  is  less,  four  thousand,  and  not  five  thousand  (6  :  44).  The  broken 
pieces  fill  only  seven  baskets,  which  have  a  different  name.  These  last  three 
particulars  are  clearly  contrasted  in  ver.  19,  20.  Thejisli  are  here  blessed 
separately  (ver.  7).  The  symbolism  of  the  numbers  (Augustine,  Sermon 
XLV. ;  Edersheim,  II.,  p.  64)  is  distinct,  5  and  12  pointing  to  the  five 
books  of  the  law  and  the  twelve  tribes  ;  4  and  7,  the  world-number  and  the 
holy  number,  indicating  a  Gentile  audience  to  be  sanctified.  See,  also 
Augustine,  De  Cons.  II.  50,  par.  105;  Nebe,  III.,  p.  135. 


VIII.  8-1 1.]  CHAPTER   VIII.  I39 

multiply  in  his  hands  (6  :  41) ;  and  there  remain  of  broken 
pieces,  Ver.  8,  seven  baskets,  ^  large  wicker  baskets,  that 
might  hold  a  man  (Acts  9:25),  which  the  disciples  had 
taken  because  of  the  long  journey.  The  whole ^  miracle 
teaches  "  the  less  you  think  of  the  earthly,  the  more 
Christ  thinks  of  it  and  cares  for  it." — MULLER.  After 
Jesus  dismissed  the  people,  Ver.  10,  he  .  .  .  Dalmanutha, 
which,  although  otherwise  unknown,  must  have  been  on 
the  western  shore,^  possibly  at  Ain-el  Barideh,  but  prob- 
ably near  the  modern  Minje  (Magadan  Matt.  15  :  39)  ^  at 
the  northern  end  of  the  plain  of  Gennesaret.^ 

TI-13.  And  the  Pharisees  came  forth,  and  began  to  question  with  him, 
seeking  of  him  a  sign  from  heaven,  tempting  him.  And  he  sighed  deeply  in 
his  spirit,  and  saith,  Why  doth  this  generation  seek  a  sign  ?  verily  I  say 
unto  you,  There  shall  no  sign  be  given  unto  this  generation,  and  he  left 
them,  and  again  entering  into   the  boat  departed  to  the  other  side. 

Ver.  II.  The  Pharisees,  with  the  Sadducees  (Matt.  16  : 
i)  came  forth  from  their  homes  (Meyer,  Keil,  Holtzmann, 
Nosgen),  and  began  to  question,  dispute,  with  Jesus  prob- 
ably about  His  messianic  claim,  and  in  order  not  to  yield 
to  the  truth,  demand  a  sign  from  heaven,  tempting  Jiim. 
They  are  not  satisfied  with  the  strong  evidence  of  the 
miracles,  that  had  been  performed,  but  seek  some  signal 

1  c<pvpiSa^  as  distinguished  from  KO^ivovg. 

2  On  a  fuller  exposition,  see  6  :  35  sq.;  Nebe,  III.,  p.  135  sq.;  Luther  Eri. 
Ed.  2  :  457  sq.;   13  :  197  sq.;  206  sq. 

3  Robinson  (Res.  III.,  p.  514,  530)  places  it  on  the  eastern  side,  identify- 
ing with  it  the  modern  village  Dehemija.  Thus  also  Volkmar,  Weiss. 
Thomson  points  to  Dalhamia  {II.,  p.  60). 

*  Magacan  (K,  B),  and  not  Magdala,  must  not  be  identified  with  Dal- 
manutha, as  by  Augustine,  De  Cons.  II.  51,  par.  106. 

s  Cf.  Tristram,  Land  of  Israel,  p.  425  ;  Holtzmann,  Com.,  p.  184;  Eders- 
heim,  II.,  p.  68.  On  the  whole  subject  the  monograph  of  M.  Schultze, 
"Dalmanutha.  Geographisch-linguist.  Untersuchung  z.  Marc.  8:10  u. 
Matth.  15  :  39"     (18S4.) 


140  THE  GOSPEL  OF  ST.  MARK.  [viii.  11-13. 

manifestation  from  heaven,  like  the  manna  of  Moses,  the 
standing  still  of  the  sun  in  Gibea,  thunder  and  rain  as 
ordered  by  Samuel  and  Elijah,  as  testimonials  of  the  mes- 
sianic time  (Joel  2  :  30).  In  this  request  they  act  as 
true  Pharisees,^  but  in  spiteful  spirit,  tempting  him.  It 
is  their  purpose  to  incite  Jesus  to  attempt  a  sign,  in  which 
they  expect  Him  to  fail.  In  this  temptation  they  are 
tools  of  the  great  Tempter.  Ver.  12.  And  Christ  sighed 
,  .  .  spirit  (2  :  8).  In  the  inwardness  of  His  self  Jesus  is 
moved  by  holiest  indignation  at  their  perversity,  and  with 
pitying  grief  at  their  self-injurious  blindness,  and  saith, 
.  .  .  sign  ?  (6  :  2).  It  was  characteristic  of  the  Jewish 
generation,  not  as  contemporaries,  but  as  one  in  spirit,^ 
while  denying  the  real  wonders  of  Jesus  in  unbelieving 
hypocrisy  to  seek  signs  (i  Cor.  i  :  22).  "  They  do  not 
estimate  His  (Jesus)  signs  ;  God  should  do  as  they  wish 
or  not  be  God." — LUTHEK.  Therefore  Christ  says,  verily 
.  .  .  (3  ;  28),^^  There  .  .  .  generation.  This  absolute  refusal, 
not  contradicting  Matt.  12  :  39,^  confirmed  by  an  oath,  was 
due  to  their  wicked  unbelief.  Therefore  in  just  severity 
Christ,  Ver.  13,  left  tJicvi,  and  departed  to  the  eastern  side. 

1  When  teaching  was  disputed,  and  to  substantiate  Messianic  prophecies 
the  Pharisees  asked  for  heavenly  signs  (Edersheim,  II.,  p.  69). 

2  This  ethical  meaning  of  ysrla  is  frequent  in  the  N.  T.  From  the 
association  with  the  Jews  it  has  received  a  bad  sense  (Matt.  11  :  16- 
12  :  39,  41,  42 ;  17:17;  Mark  S  :  38  ;  9  :  19 ;  Luke  9  :  41  ;  11  :  29,  30,  32  ; 
16  :  8;   17  :  25,  etc.).     Cf.  Nebe,  III.,  p.  16S. 

3  In  the  literal  rendering,  "if  there  shall  be  a  sign  given,"  the  if  {:'i  cor- 
responds to  the  Hebrew  Tm  and  marks  a  denying  oath  (Ilebr.  3  :  11  ;  4:  3), 
there  being  an  aposiopesis  of  the  apodosis  (Winer,  p.  500). 

*  Neither  Meyer,  who  claims  that  Mark  omitted  the  real  point,  nor 
Weiss,  who  holds  that  this  word,  originally  in  a  different  connection,  is  not 
altogether  appropriate,  is  correct.  Christ  refused  the  specific  sign  from 
heaven,  and  then  added  the  peculiar  Messianic  sign  of  Jonah,  which  Mark, 
to  emphasize  the  force  of  the  denial,  has  omitted.  Even  the  sign  vouch- 
safed according  to  Mattliew  was  a  virtual  refusal.  (Cf.  Augustine,  De 
Cons.  II.  51,  par.  106.) 


VI 1 1 .  1 4,  1 5-]  CHA P TER   VIII.  1 4  y 

14-21.  And  they  forgot  to  take  bread ;  and  they  had  not  in  the  boat 
with  them  more  than  one  loaf.  And  he  charged  them,  saying,  Take  heed' 
beware  of  the  leaven  of  the  Pharisees  and  the  leaven  of  Herod.  And  thev 
reasoned  one  with  another,  saying,  We  have  no  bread.  And  Jesus  per- 
ceiving it  saith  unto  them,  Why  reason  ye,  because  ye  have  no  bread  ?  do 
ye  not  yet  perceive,  neither  understand.^  have  ye  your  heart  hardened? 
Having  eyes,  see  ye  not.'  and  having  ears,  hear  ye  not.'  and  do  ye  noi 
remember  ?  When  I  brake  the  five  loaves  among  the  five  thousand,  how 
many  baskets  full  of  broken  pieces  took  ye  up?  They  say  unto  him, 
Twelve.  And  when  the  seven  among  the  four  thousand,  how  many  basket- 
fuls  of  broken  pieces  took  ye  up  >  And  they  say  unto  him,  Seven.  And 
he  said  unto  them,  Uo  ye  not  yet  understand.' 

Ver.  14.  In  their  hasty  departure  the  disciples  forgot  to 
take  bread ;  and  as  Peter  the  eye-witness  well  remembers, 
they  had  but  one  loaf.  "  The  forgetfulness  becomes  an 
occasion  of  new  instruction  ;  therefore  even  the  faults  of 
believers  must  serve  for  their  good  "  (Rom.  8  :  28). — QUES- 
NEL,  Starke.  Ver.  15.  And  Jesus  charged  them  (5  :  43  ; 
7  :  36  ;  9  :  9)  earnestly  with  a  double  command,  Take  heed 
(see  ye),  beware  (look  away),  because  of  the  leaven 
which,  forbidden  in  the  sacrifice  of  thanksgiving  (Lev.  2  : 
4;  cf.  Amos  4  :  5)  and  at  Passover  (Ex.  12  :  15),  is  always, 
except  Matt.  13  :  33,  Luke  13  :20,  21,  representative  of 
hidden  and  permeating  evil.^  (i  Cor.  5  :  6,  7,  8  ;  Gal. 
5  :  9).  This  leaven  of  tJie  Pharisees  \\2iS  pious  hypocrisy 
(Luke  12  :  i),and  oiHerod'^  and  his  party  worldly  hypoc- 
risy. Opposite  as  Pharisees  and  Herodians  were,  the 
former   being   the  orthodox  nationalists,   the  latter  the 

1  It  occurs  in  the  same  sense  in  Rabbinic  literature  (Ber.  17a;  Rosh  ha 
Shanah,  4a).    Stier,  H.  1S8;  Edersheim,  H.,  p.  70). 

2  The  Sadducees  (Matt.  16  :  6)  are  omitted  by  Mark,  not  because  Herod 
was  a  Sadducee,  but  for  the  reason  that  the  Herodians,  although  a  political 
party,  represent  the  Sadducean  tendency  of  liberalism  and  were  often 
joined  with  the  Pharisees  against  Christ  (3:6;  Matt.  22  :  16).  Mark  has 
adopted  the  stronger  term  in  the  antithesis,  Christ  having  joined  "  Sad- 
ducees "  with  "  Herod." 


142  THE  GOSPEL  OF  ST.  MARK.  [viii.  16-18. 

broad  servants  of  Rome,  they  are  one  in  the  evil  spirit  of 
opposition  against  Christ,  and  show,  "  unbelieving  hypoc- 
risy and  hypocritical  unbelief  in  their  inmost  unity,  as  it 
must  betray  itself  in  the  inimical  communion  against  God's 
truth  in  Christ." — Stier.  Against  this  power  of  hypoc- 
risy, so  dangerous  to  truth  and  so  seductive,  the  dis- 
ciples, and  in  them,  all  believers  are  warned.  Vcr.  16. 
TJicy  reasoned  one  with  anotJicr,  saying,  ^  We  have  2  no 
bread.  The  twelve  suppose  that  Christ  used  their  lack  of 
bread  to  warn  them  against  eating  any  bread  made  by 
Pharisees  and  Sadducees,  or  being  at  table  with  them. 
This  would  necessitate  their  leaving  the  world.^  They 
are  so  bound  up  in  the  outward  that  they  do  not  see  the 
spiritual.  The  weaker  the  faith,  the  greater  is  the 
care  of  bodily  things.  Ver.  17.  Jesus  pereeiving  their 
reasoning  said,  Why  .  .  .  yet  (i  Cor.  3:2;  Hebr. 
12:4)  perceive,  do  you  after  all  your  opportunities 
not  notice  with  your  heart  (John  12  :  40)  the  applica- 
tion of  my  words,  neither  understand  by  reflection  their 
meaning?  have  ye  your  heart  hardened?  (6:  52)  has 
it  become  so  impervious  to  spiritual  suggestions  ? 
Ver.  18.  Having  eyes,  or  better,  ye  have  eyes  and  see 
not,  ears  and  hear  not.  You  possess  spiritual  re- 
ceptive organs,  which  you  do  not  use.  Do  ye  not 
remember  ?  The  memory  of  former  help  should  have 
led    them    to     look  beyond     the     external.     Therefore 

1  "ktyovTEq  (x,  B,  D)  is  opposed  by  A,  C,  L,  N,  and  was  probably  supplied 
from  Matthew.     The  following  on  serves  the  same  purpose. 

2  e;^;o//f:v  is  to  be  retained  against  kxoveiv  of  B.  It  is  found  in  A,  C,  L, 
N,  etc. 

^  The  interpretation  of  Klostermann,  Weiss,  that  the  disciples  thought 
that  Jesus  would  have  them  guard  against  leaven,  possibly  poisoned,  which 
the  Pharisees  might  attempt  to  smuggle  into  their  midst ;  and  the  supposi- 
tion of  Edersheim,  that  they  supposed  they  should  seek  a  sign,  are  both 
strained  and  fanciful. 


VIII.  19-22.]  CHAPTER   VIII.  143 

Christ  questions  them  (ver.  19,  20^)  about  the  broken 
pieces  left  after  the  two  miracles  of  feeding,  and  finally 
asks,  Ver.  21,  Do  ye  .  .  .  understand?  Recalling  the 
miracle  do  ye  still  cling  to  the  bread.''  Then  they  under- 
stood (Matt.  16:  12).  Although  "  they  have  been  very 
forgetful  of  the  favor,  which  they  have  but  lately  re- 
ceived,"— Calvin,  and  Christ  must  rebuke  them  strongly, 
He  does  so  in  "  great  mildness." — Chrysostom.  "  What 
patience  He  has  with  the  ignorance  of  the  apostles,  and 
with  their  weakness  of  faith.  He  does  not  go  and  leave 
them  as  the  Pharisees  ;  but  He  bears  and  corrects  their 
folly  in  the  most  pleasant  manner  and  must  explain  Him- 
self over  against  them,  as  against  children,  with  clearest 
words  about  what  He  has  said,  and  accommodate  Himself 
to  their  capacity.  And  they  do  not  reject  the  love,  the 
confidence  and  honor  toward  Him,  but  as  upright  disciples 
suffer  the  chastisement  of  their  master  gladly  and  are 
thereby  bettered." — LUTHER. 

22-26.  And  they  come  unto  Bethsaida.  And  they  bring  to  him  a  blind 
man,  and  beseech  him  to  touch  him.  And  he  took  hold  of  the  blind  man 
by  the  hand,  and  brought  him  out  of  the  village ;  and  when  he  had  spit  on 
his  eyes,  and  laid  his  hands  upon  him,  he  asked  him,  Seest  thou  aught  ? 
And  he  looked  up,  and  said,  I  see  men  ;  for  I  behold  them  as  trees,  walk- 
ing. Then  again  he  laid  his  hands  upon  his  eyes ;  and  he  looked  sted- 
fastly,  and  was  restored,  and  saw  all  things  clearly.  And  he  sent  him  away 
to  his  home,  saying,  Do  not  even  enter  into  the  village. 

Ver.  22.  And  they,  Jesus  and  His  disciples,  come  unto 
Bethsaida  on  the  northeastern  coast  of  the  lake  (Grotius, 
Griesbach,  Meyer,  Klostermann,  Lange,  Keil,  Nosgen), 
which  was  greatly  improved  by  Philip  the  tetrarch  and  called 
Julias  in  honor  of  the  daughter  of  the  Emperor  Augustus. 
The  people  (7  :  32)  bring  unto  him  a  blind  man,  who  had 

1  For  the  two  Greek  words  for  "basket"  referred  to  in  the  margin 
of  the  Rev,  Version,  see  note  to  ver.  8. 


144  ^-^^   GOSPEL  OF  S7\  MARK.  [vtii.  23-25 

become  blind  by  disease,  and  bcscccJi  Christ  to  touch  Jiiui^ 
with  a  magical  idea  of  the  power  proceeding  from  Jesus 
(5  :  23,  27).  Human  weakness  would  ever  prescribe  to 
Christ,  but  He  knows  the  true  way.  Ver.  23.  He  .  .  . 
village  to  be  alone  with  him  (7:  33).  "To  the  blind 
man  receiving  sight  the  view  of  heaven  and  divine  works 
in  nature  would  be  more  joyful  than  that  of  human  works 
in  the  village." — Bengel.  WIioi  he  had  spit  ^  on  his  eyes, 
which  had  "a  sacramental  import," — CoOK,  (6  :  56;  7  : 
33),  and  laid  his  hand  upon  him  (5  :  23)  lie  asked,  5eest 
thou  aught  ?  2  This  question,  making  the  saliva  and  touch 
healing  by  the  word,  is  directed  toward  calling  forth  the 
effort  of  the  man,  who,  Ver.  24,  looked  .  .  .  walking. 
Remembering  before  his  blindness  how  men  looked,  this 
man  recognizes  them  ;  but  his  vision  is  still  so  unschooled, 
that  they  seem  in  height  as  trees  while  their  motion 
proves  them  men.^  "  The  eyes  of  the  understanding, 
that  have  been  opened,  do  not  see  all  truths  at  once,  but 
in  the  beginning  we  must  bear  with  weakness"  (2  Cor  4  : 
6). — Hedinger,  Starke.  Ver.  25.  Then  again  Jesus 
laid  his  hands  upon  Ids  eyes.  "  He  laid  on  His  hands  that 
He  might  show  that  His  flesh  was  the  instrument  through 

1  The  story  of  Tacitus  (Hist.  4:81),  adopted  by  Suetonius  and  Dio 
Cassius,  that  Vespasian,  upon  request,  healed  a  blind  man  by  his  spittle,  is 
used  by  Holtzmann  to  discredit  Christ's  miracle.  But  Holtzmann  forgets  to 
state  that  the  physicians  previously  pronounced  the  man  not  incurable,  and 
accepts,  without  criticism,  an  account  told  with  an  evident  purpose  to 
exalt  the  emperor.  He  does  not  notice  the  probable  collusion  of  the  phy- 
sicians.    (Cf.  Morison,  p.  219.) 

2  The  "if"  (si)  introduces  a  direct  question,  therefore  the  Rev.  Vers,  is 
preferable  to  the  indirect  rendering  of  the  Auth.  Ver.  (Winer,  p.  509). 

•■^  That  blind  men  when  couched  first  see  unclearly  and  are  especially  mis- 
taken as  to  distance  and  magnitude  is  proved  by  the  well-known  case  of 
Chesselden,  as  well  as  later  ones.  (See  Berkley,  Principles  of  Human 
Knowledge,  ed.  by  \)\.  Krauth,  p.  323.)  But  Mark  has  not  rt-latud  il'i^  to 
show  his  knowledge  of  physiology.     (Bauer.) 


VIII.  J5.  26.]  CHAPTER   VIII.  145 

which  and  with  which  He,  the  eternal  Word,  performed 
all  works  of  vivification," — CHEMNITZ.  The  blind  man 
then  looked  steadfastly  through  the  apparent  veil,  luas 
restored  (3  :  5)  and  saw  all  things  clearly,  lit.  glistening 
in  the  distance.^  This  progressive  healing,  found  only  in 
Mark,  who  alone  has  reported  the  parable  of  progressive 
growth  (4  :  26  sq.),  is  told  not  so  much  to  exhibit  the 
full  liberty  of  Christ  in  His  method  of  procedure  (Calvin), 
but  to  show  the  loving  kindness  of  the  Lord,  who  con- 
descends to  the  weakness  of  the  faith  of  the  blind  man, 
and  leads  him  gradually  to  sight  and  faith.  It  is  sym- 
bolical of  the  progress  of  the  disciples  from  blindness 
(ver.  21)  to  true,  distinct  vision  (ver.  29).  "Knowledge 
in  spiritual  things  is  gradual." — Starke.  Ver.  26.  Christ 
sent  the  man  to  his  home  in  another  village,  saying,  Do^ 
not  even  enter  the  village  of  Bethsaida  through  which  you 
were  led,  for  rumor  will  injure  your  soul  (i  :  44  ;  7  :  36  ; 
9  :  30).  Christ  desires  of  those,  whom  He  helps,  that 
they  should  in  solitude  consider  His  gracious  love. 

27-9 :  I.  And  Jesus  went  forth,  and  his  disciples,  into  the  villages  of  Cae- 
sarea  Philippi :  and  in  the  way  he  asked  his  disciples,  saying  unto  them,  Who 
do  men  say  that  I  am  ?  And  they  told  him,  saying,  John  the  Baptist :  and 
others,  Elijah  ;  but  others,  One  of  the  prophets.  And  he  asked  them.  But 
who  say  ye  that  I  am  ?  Peter  answereth  and  saith  unto  him,  Thou  art  the 
Christ.  And  he  charged  them  that  they  should  tell  no  man  of  him.  And 
he  began  to  teach  them,  that  the  Son  of  man  must  suffer  many  things,  and 
be  rejected  by  the  elders,  and  the  chief  priests,  and  the  scribes,  and  be  killed, 
and  after  three  days  rise  again.  And  he  spake  the  saying  openly.  And 
Peter  took  him,  and  began  to  rebuke  him.  But  he  turning  about,  and  see- 
ing his  disciples,  rebuked  Peter,  and  saith.  Get  thee  behind  me,  Satan :  for 

1  TTj7.avyuQ  (A,  B,  D)  and  not  (hi'/avyur  (C,  L),  which  emphasizes  rather  the 
distinctness  (S^/nq)  than  the  distance,     (rfjle,  afar.) 

-  The  words   "  nor  tell  it  to  any  in  the  town  "   (Auth.  V.),   which  follow, 
and  have  given  such  difficulty  to  some  interpreters,  are  justly  omitted  accdg. 
to  N,  B,  L.     They  contain  an  e.xplanatory  gloss. 
10 


146  THE  GOSPEL  OF  ST.  MARA'.  [viii.  27-29. 

thou  mindest  not  the  things  of  God,  but  the  things  of  men.  And  he  called 
unto  him  the  multitude  with  his  disciples,  and  said  unto  them,  If  any  man 
would  come  after  me,  let  him  deny  himself,  and  take  up  his  cross,  and  fol- 
low me.  For  whosoever  would  save  his  life  shall  lose  it ;  and  whosoever 
shall  lose  his  life  for  my  sake  and  the  gospel's  shall  save  it.  For  what  doth 
it  profit  a  man,  to  gain  the  whole  world,  and  forfeit  his  life  ?  For  what 
should  a  man  give  in  exchange  for  his  life?  For  whosoever  shall  be 
ashamed  of  me  and  of  my  words  in  this  adulterous  and  sinful  generation, 
the  Son  of  man  also  shall  be  ashamed  of  him,  when  he  cometh  in  the  glory 
of  his  Father  with  the  holy  angels.  And  he  said  unto  them.  Verily  I  say 
unto  you,  There  be  some  here  of  them  that  stand  f>y,  which  shall  in  no  wise 
taste  of  death,  till  they  see  the  kingdom  of  God  come  with  power. 

Ver,  27.  From  Bethsaida  Jesus  .  .  .  Philippi,  which, 
called  Philippi  to  distinguish  it  from  the  Caesarea 
of  Palestine  (Strabo's  Tower),  received  its  name  from 
the  tetrarch  Philip,  who  changed  the  original  Paiwas, 
an  appellation  due  to  a  cave  dedicated  to  Pan,  to 
Caesarea  in  honor  of  the  emperor  (Jos.  Antiq.  XVIII. 
2,  I  ;  Wars,  II.  9,  i).  It  belonged  to  Syria,  and  was 
situated  in  a  quiet  well-watered  mountain-gap,  near 
the  source  of  the  Jordan,  among  the  southern  spurs  of 
Mt.  Hermon,  about  120  miles  north  of  Jerusalem.  Its 
population  was  largely  Gentile.  Later  its  old  name 
revived  as  Banias.^  Not  into  this  city  but  its  surround- 
ing villages  Jesus  came,  In  the  .  .  .  am?  "Thede.sign 
of  Christ  was  to  confirm  His  disciples  fully  in  the  true 
faith,  that  they  might  not  be  tossed  about  amidst  various 
reports." — Calvin.  Ver.  28.  And  they  to/d  him,  saying, 
some  following  the  opinion  of  Herod  (6  :  16),  John  the 
Baptist;  others  Elijah  (6  :  15);  but  others,  one  of  the 
prophets  (6:  15).  All  these  various  opinions  honor  Christ, 
but  not  fully.  Ver.  29.  Therefore  he  ...  am  ?  This 
question  was  the  aim  of  the  former.  By  it,  those  who 
have  been  with  Him  and  know  His  words  and  works    are 

1  Holtzmann,  p.  190;  Robinson,  Res.  III.,  p.  360;  Lat.  Res.,  p.  404;  Por- 
ter, Damascus,  I.,  p.  317  ;  Thomson,  I.,  p.  343  sq. ;  Tristram,  Land  of  Is'  ael, 
p.  585  sq. 


VIII.  29-31.]  CHAPTER   VIII.  147 

to  "  be  led  to  a  sublimer  notion,  and  not  to  fall  into  the 
same  low  view  as  the  multitude." — ChrysoSTOM.  And 
Peter,  "  the  ever-fervent,  the  leader  of  the  apostolic  choir," 
— CHRYSOSTOM  (i  :  29),  saith  .  .  .  Christ  (i  :  i).  In 
this  confession,  which  concluded  with  the  acknowledg- 
ment of  divine  Sonship  (Matt.  16  :  16),  all  former  con- 
fessions (John  I  :  49  ;  Matt.  14  :  33  ;  John  6  :  69)  are 
summed  up  most  fully  and  clearly  in  the  proclamation  of 
the  Messiahship  of  Jesus  and  His  divine-human  person- 
ality. Even  the  short  form  of  Mark  includes  this  in  the 
light  of  O,  T.  prophecy.  "  In  these  words  the  whole 
Apostle's  creed  is  included." — LUTHER.  "  Here  the  one 
true  Catholic  faith  is  originally  confessed,  and  because  we 
heartily  hold  the  same  faith,  we  are  indeed  the  right 
Catholics." — CHEMNITZ.  Ver.  30.  And  1  .  .  .  him,  be- 
cause the  false  messianic  expectations  in  Israel  would 
be  attached  to  Him.  "  Truths  have  their  time  in  which 
they  are  to  be  discovered  ;  at  times  silence  is  better  than 
speaking." — OUESNEL,  Starke.  Ver.  31.  Jesus  began 
to  teach  His  disciples,  that  "  His  kingdom  is  not  temporal 
or  earthly," — LUTHER,  for  the  Son  of  man  (2  :  10)  must 
suffer  many  things.  The  sufferings  of  Christ  in  their 
variety  and  greatness  were  necessary  because  prophesied 
(Luke  24  :  46),  for  the  perfection  of  Jesus  (Hebr.  2  :  10) 
and  for  the  deliverance  of  men  (Is.  53  :  4  ;  Matt.  8  :  17). 
He  had  also  to  be  rejected  (Ps.  118  :  22  ;  Mark  12  :  10)  by 
the  elders  of  the  Sanhedrim,  who  were  the  non-clericals, 
probably  chosen  for  their  standing  and  political  influence. 
These  with   the  chief=priests,  the  men    of    high-priestly 

^  The  omission  of  the  praise  of  Peter  (Matt.  16  :  17  sq.),  while  proving 
that  it  was  not  absolutely  essential  (Beza),  cannot  be  accounted  for  on  the 
ground  of  its  having  no  "independent  meaning  "  (selbstandige  Bedeutung) 
(Weiss)  here  ;  but  it  is  due  rather  to  the  character  of  the  readers  (Meyer, 
Keil)  and  Peter's  humility. 


148  THE  GOSPEL  OF  ST.  MARK.  [vm.  31. 

families,  and  scribes  (2  :  6),  the  ofificial  interpreters  of  law 
and  tradition,  were  the  constituents  of  the  national 
religious  assembly  of  the  Seventy.^  These  leaders 
would  necessarily  reject  Christ,  as  He  sees,  for  His 
truthful  opposition  to  their  error  and  hypocrisy.  He 
would  also  be  killed  by  this  enmity,^  but  for  the 
salvation  of  men  (Rom.  5  :  6;  2  Cor.  5:15;  Hebr.  9  :  12); 
and  after  three  days  3  rise  again  (16  :  6).  The  rising,  nec- 
essary according  to  Scriptures  (i  Cor.  15  14),  was  to  be 
the  proof  of  the  acceptance  of  Christ's  atoning  death  and 
His  inherent  life-power  (Roin.  4  :  25  ;  John  14  :  19). 
While  John  mentions  the  early  consciousness  of  Jesus 
about  His  sufferings  (John  2  :  19,  22  ;  3  :  14,  15  ;  6  :  51, 
etc.),  the  synoptical  gospels,  beside  the  figurative  indica- 
tion (Luke  12,  49,  50),  mention  four  distinct  announce- 
ments, of  which  this  is  the  first.  (2)  9  :  30;  (3)  10  :  33 ;  (4) 
Matt.  26  :  2.^  There  is  a  progress  in  these  announce- 
ments, beginning  with  this  declaration  of  the  necessity  of 
suffering.  In  9  :  31  the  action  of  the  enemies  is  indicted 
as  going  beyond  the  circle  of  the  Jews  ("  delivered  up 
into  the  hands  of  men  "),  preparing  for  the  third  declara- 
tion (10  :  33),  which  introduces  the  Gentiles  and  describes 
the  details  of  the  suffering  most  fully.  Everywhere  the 
resurrection  is  attached.     Therefore  "  the  glory  of  Christ's 

1  Holtzmann,  p.  48;  Edersheim,  I.,  p.  93,  96,  263.  "Sanhedrim"  in 
Smith's  &  Schaff's  Bible  Diet. ;  Nebe,  Leidensgeschichte,  I.,  p.  11. 

■^  Schnedermann  (II.  137)  fixes  upon  Christ's  opposition  to  the  Jewish 
Sabbath-laws  as  the  cause  of  His  crucifixion.  But  the  real  cause  was  the 
bitter  enmity  of  a  detected  and  censured  hypocrisy,  which  sought  apparent 
and  real  transgressions  of  the  traditional  law,  not  of  the  Sabbath  alone,  and 
finally  found  blasphemy  as  the  condemning  charge. 

3  This  characteristic  expression  of  Mark  is  not  in  contradiction  with  "on 
the  third  day  "  and  the  actual  facts ;  for  the  three  days  are  not  reckoned 
with  mathematical  exactitude,  but  spoken  of  with  popular  latitude,  which 
counts  part  of  a  day  as  a  day. 

*  Schmid's  N.  T.  Theol.,  p.  215;  Nosgen,  I.,  p.  395. 


VIII.  32,  33-]  CHAPTER  VIII.  14^ 

resurrection  should  be  always  exhibited  in  connection 
with  the  ignominy  of  His  death." — Calvin.  Ver.  32. 
And  he  .  .  .  openly,  not  in  a  parable  (2  :  20 ;  Matt.  12  : 
40),  but  with  "  great  boldness  "  (2  Cor.  3  :  12)  to  prepare 
His  disciples.  And  Peter  took  him  aside,  and  began  to 
rebuke  him  (cf.  Matt.  16  :  22).  Peter  is  sorely  scandal- 
ized."— Luther.  It  is  not  only  adverse  to  his  thoughts, 
that  He  whom  he  has  a  little  while  before  confessed  as 
God  should  die  as  if  but  a  man  (Augustine),  but  he  sees 
in  this  death  a  failure  of  the  Kingdom,  and  would  there- 
fore restrain  Jesus.  But  Peter's  intentions,  pious  as  they 
seemed,  were  utterly  wrong.  "  If  reason  undertakes  to 
judge  God's  mysteries  it  will  always  err  and  fail  "  (i  Cor. 
2:12  sq.).— QuESNEL,  Starke.  Ver.  33.  But  Christ 
turning  abont  away  from  Peter,  and  seeing  his  disciples,  in 
their  presence  and  hearing,  rebuked  Peter,  who  "  while  he 
rebukes  merits  rebuke,"— Bengel,  which  is  administered, 
that  no  other  disciple  may  ever  venture  to  dictate  to 
Christ,  if  His  way  be  different  from  their  thoughts. 
Christ  saith,  .  .  .  Satan,  In  this  severe  rebuke  Peter  is 
not  called  Satan.i  but  behind  Peter's  words  is  the  Adver- 
sary, who  urges  the  same  abandonment  of  suffering  as  in 
the  former  temptation  (cf.  Matt.  4  :  10),  but  in  a  different 
mode.  He  uses  Peter's  flesh  and  blood  (Eph.  6  :  12)  to 
dissuade  Jesus  from  being  obedient,  who  as  a  man  was 
not  without  dread  of  His  suffering  (Luke  12  :  50;  Mark 
14  :  36).  "  This  unsinful  feeling  Satan  touches  to  move 
the  obedient  servant  of  God  to  a  sinful  will." — Besser. 
Christ  repels  him,  and  then  says  to  Peter:  for  .  .  .  men. 

^  Augustine  refers  "  Satan  "  to  Peter,  because  he  goes  before  rather  than 
follows  (Ps.  XXXV.  5;  LVI.  6;  On  John,  Tract.  XXVII.  8;  Enchir.  C. 
loi  ;  Ag.  Faustus  VIII.  2  ;  XXVI.  8).  Thus  also  Chrysostom,  Horn.  LIV. 
6  on  Matt. ;  Luther,  Walch,  VII.  297  ;  Calvin,  Harm,  of  Matt.  Mark,  Luke. 
II.,  p.  302. 


150  THE  GOSPEL  OF  ST.  MARK.  [Viii.  33,  34. 

Thy  thoughts  are  not,  as  in  thy  confession,  of  the  Father 
(Matt.  16  :  17),  but  human.^  And  these  human  ideas 
against  the  cross,  natural  and  innocent  as  they  seem,  are 
opposed  to  God's  plan  and  agreeable  to  Satan.  "  The 
human  is  often  the  profane." — Stier.  "  This  rebuke 
was  not  lost  on  Peter,  for,  after  his  correction  and  full 
preparation,  he  preached  even  to  his  own  death  the  truth 
of  the  death  of  Christ." — AUGUSTINE.  Ver.  34.  And 
Jesus  called  unto  him  the  imtltit7idc,  that  had  gathered 
even  in  that  Gentile  region,  with  his  disciples,  and  said, 
turning  from  His  cross  to  that  of  His  followers,  and 
"  openly  indicating  and  presupposing  His  own  cross 
in  theirs," — Stier,  If  .  .  .  cross.  The  free  desire  to 
follow  Christ  necessitates  the  denial  of  the  old,  sinful 
"  I  " :  otherwise  Christ  is  denied.  After  Him  each  one 
is  to  bear  his  cross,  which,  as  shameful  as  it  is  painful,  is 
not  every  suffering,  but  that  borne  willingly  for  Christ's 
sake.  It  dare  not  be  self-imposed,  but  must  be  divinely 
ordered.  Every  one  has  his  cross.  Christ  "  does  not 
teach  that  we  should  carry  the  cross  He  bore.  For  every 
one  a  cross  is  prepared,  i.  e.  after  the  measure  of  the 
strength  of  every  one  (for  we  cannot  suffer  the  same 
things,  because  we  are  not  alike  in  faith  and  power  of 
the  Spirit)." — LUTHER.  But  without  cross,  no  Christian. 
"  None  can  be  reckoned  to  be  the  disciples  of  Christ 
unless  they  are  true  imitators  of  Him,  and  are  willing  to 
pursue  the  same  course." — Calvin.  Ver,  35.2  For  .  .  . 
save  it.     The  life^  of  man,  derived  from  the  life-giving 


1  Augustine,  Ps.  LVI.  14 ;  Luther,  Walch,  VII.  299. 

^  This  saying  is  uttered  again  three  times  :  Matt.  10  :  39;  Luke  17  :  33  ; 
John  12  :  25.     (Maclcar.) 

8  The  original  meaning  of  '^vxh  (nephesh)  is  life  in  its  specialization  in  the 
individual,  particularly  man.  It  involves  "  the  conception  of  a  person  living, 
but  not  self-living.     It  marks  the  person  of  a  man,  but  not  man  as  a  per- 


vin.  35-37.]  CHAPTER  VII/.  15 1 

spirit  (Gen.  2  :  7),  which  as  the  divine  principle  was  to 
assert  itself  in  man,  has  through  sin  become  divorced 
from  the  spirit  (Gen,  6  :  3),  and  enslaved  by  the  body. 
To  save  this  life,  thus  sinfully  determined,  by  avoiding 
the  cross,  is  to  lose  true  life  eternally.  To  surrender 
this  life  for  Christ's  sake  and  the  gospel's — in  the  pro- 
clamation and  life  of  which  the  suffering  for  Christ's  sake 
is  to  be  endured  as  it  is  the  message  of  Him — would  save 
the  real  life,  which  Christ  as  the  vivifying  spirit  imparts 
(i  Cor.  15  :  45).  "  Let  him  that  is  afraid  of  losing  only 
think  what  he  shall  find." — Canstein,  Starke.  Ver. 
36.  For  .  .  .  lite?  What  advantage  is  it  to  gain  the 
world,  if  it  were  possible,  with  its  fulness  of  wealth,  power, 
pleasure,  and  thereby  forfeit  true  eternal  life?  ''Why 
does  man  seek  so  much  the  drops  of  peace,  or  the  little 
parts  of  the  world,  if  the  whole  world  full  of  goods  would 
conduce  to  eternal  condemnation?" — LUTHER.  Ver.  37. 
For  .  .  .  life?  As  infinite  as  is  the  value  of  true  life,  so 
impossible  is  it  for  man  to  give  anything  as  price  of  ex- 
change for  his  life  (Ps.  49  :  7).  This  can  only  be  done  by 
the  divine  Son  of  man  (10  :  45).  If  He  be  rejected  there 
is  no  price.  "  A  lost  soul  cannot  be  redeemed  again,  but 
the  certain  law  remains,  that  in  hell  there  is  no  redemp- 
tion except  through  Me.  But  those  are  lost  without  Me, 
not  for  My  sake ;  therefore  they  have  not  the  ransom, 
i.  e.  Me,  and  thus  they  are  lost  eternally  without  hope." 
— Luther.     Ver.  38.     For  .  .  .  me,  the  suffering  son  of 

son."  (Delitzsch.)  From  this  idea  "  soul  "  has  been  derived.  (Cf.  R.  v.- 
Raumer  concg.  "  Geist  u.  Seele  "  in  Delitzsch's  Bibl.  Psychol.,  p.  145.)  The 
translation  "  life  "  is,  however,  preferable  here  and  in  the  next  verse,  for  while 
it  does  not  express  the  idea  of  individuation  included  in  i/'i'-T'A  it  approaches 
nearer  to  its  wideness  than  "soul."  Cf.  Ohler,  O.  T.  Theol.,  p.  149;  Hof- 
mann,  Weiss,  u.  ErfiilL,  I.  17  sq. ;  Delitzsch,  Bibl.  Psychol.  (2  ed.),  p.  96  sq. ; 
119  sq. ;  233  sq.  ;  25S  sq.  ;  281  sq.  ;  Cremer,  p.  949,  and  in  Herzog-l^litt, 
Realencyc.  V.  i  sq. 


152  THE  GOSPEL  OF  ST.  MARK.  [viii.  38.-ix.  t 

man,  and  .  .  .  generation  (ver.  1 2).  This  refers  primarily 
to  the  Jews,  adulterous  in  breaking  the  spiritual  marriage 
between  Jehovah  and  themselves  (Isai.  54  :  5  ;  Jer.  3  :  14; 
31  :  32  ;  Hos.  2  :  2  ;  3  :  i  ;  9:1),  and  in  consequence  sinful 
in  every  way.  Who  cannot  even  bear  the  reproach  of 
Christ  from  such  a  generation,  whose  mockings  are  really 
an  honor,  of  him  the  .  .  .  cometh  to  judgment  in  the 
glory  of  his  Father  (John  17:5;  Hebr.  i  :  3),  the  bright 
effulgence  of  divine  essence  imparted  by  the  Father  to 
the  only-begotten  Son  (i  :  11);^  with  his  holy  angels 
(Matt.  24  :  31  ;  2  Thess.  i  :  7),  the  glorious,  heavenly  serv- 
ants, mighty  in  strength  (Ps.  103  :  20).  What  folly  to 
be  ashamed  of  the  humble  Christ  and  to  lose  the  partic- 
ipation in  His  glory!  Chap.  9  :  i,^  Christ  said:  Verily 
.  .  .  power.  As  a  pledge  of  the  final  coming  with  glory 
a  near  approach  within  the  life-time  of  some  disciples  is 
announced.  This  revelation  of  the  Kingdom  with  power 
took  place  in  the  destruction  of  Jerusalem,  which  is  the 
first  stage  of  the  final  judgment  preparatory  to  the  con- 
summation of  the  Kingdom  (ch.  13).  Such  a  beginning 
of  the  second  Advent  would  prove  that  Christ  was  sitting 
at  the  right  hand  of  God,  in  glory  and  power. 

^  On  66^a  see  Cramer,  p.  312. 

2  The  connection  of  this  verse  with  the  ninth  chapter  by  Hugo  a  St. 
Caro  is  evidently  wrong  (Matt.  16  :  27,  2S).  Possibly  it  was  due  to  the 
interpretation  of  Origen,  Hilary,  Jerome,  Theophylact,  Leo  the  Great, 
which  refers  these  words  to  the  Transfiguration, 


CHAPTER  IX. 

2-8.  And  after  six  days  Jesus  taketh  with  him  Peter,  and  James,  and 
John,  and  bringeth  them  up  into  a  high  mountain  apart  by  themselves  : 
and  he  was  transfigured  before  them  :  and  his  garments  became  glistering, 
exceeding  white ;  so  as  no  fuller  on  earth  can  whiten  them.  And  there 
appeared  unto  them  Elijah  with  Moses :  and  they  were  talking  with  Jesus. 
And  Peter  answereth  and  saith  to  Jesu.s,  Rabbi,  it  is  good  for  us  to  be  here: 
and  let  us  make  three  tabernacles ;  one  for  thee,  and  one  for  Moses,  and 
one  for  Elijah.  For  he  wist  not  what  to  answer;  for  they  became  sore 
afraid.  And  there  came  a  cloud  overshadowing  them  :  and  there  came  a 
voice  out  of  the  cloud,  This  is  my  beloved  Son:  hear  ye  him.  And  sud- 
denly looking  round  about,  they  saw  no  one  any  more,  save  Jesus  only 
with  themselves. 

Ver.  2.  y^;/^  after  six  days,  the  exact  time  since  the 
announcement  of  His  sufferings  (8  :  31),  designated  by- 
Luke  (9  :  28)  in  a  general  way  as  eight  days,i  Jesus  .  .  . 
John,  to  show  them  the  glory,  that  had  previously  (5  :  37) 
made  Him  master  of  death,  and  would  be  His  as  victor 
after  His  humiliation  (14  :  33),  that  their  faith  might  be 
confirmed ;  and  bringctJi  tJicm  tip  into  a  high  mountain, 
which  was  not  Tabor,^  but  the  high  peak  of  Mount   Her- 

1  Thus  Lightfoot,  Fritzsche,  Godet,  and  Nebe  harmonize  rather  than  in 
the  manner  accepted  since  Augustine,  who  supposes  that  Matthew  and 
Mark  "  regarded  simply  the  intermediate  days."  He  is  followed  by  Jerome, 
Chrysostom,  Luther,  Calvin,  Erasmus,  and  most  of  the  later  commentators. 
(Cf.  Augustine,  De  Cons.  II.  C.  LVI.  113;  Luther,  Walch,  VII.,  p.  321b.) 

2  The  traditional  view,  accepting  Mt.  Tabor  in  Galilee  about  six  miles 
south-east  of  Nazareth,  which  is  found  in  Origen,  Jerome,  and  Cyril  of 
Jerusalem,  is  untenable  because  of  the  existence  of  a  city  on  the  top  of 
Tabor.  Robinson  (Res.  III.  222  sq.),  after  the  lead  of  Lightfoot  and 
Roland,  has  thoroughly  disproved  the  traditional  view,  and  his  position  is 
adopted  by  almost  all  modern  exegetes. 


154  7'^^  GOSPEL  OF  ST.  MARK.  [ix.  2,  3. 

nion,^  whose  solitude  was  best  fitted  for  prayer  (Luke 
9  :  28),  and  which  in  its  grandeur  best  corresponds  to  the 
revelation  to  be  made  of  Christ.  He  ,  .  .  them.  In 
view  of  the  elect  three  Jesus  was  changed  from  the  form 
of  servant  (Phil.  2  :  7)  to  the  form  of  God  (Phil.  2  :  6). 
This  was  not  due  to  God's  special  appearance  (Exod.  34: 
29),  but  was  made  possible  by  Christ's  inherent  divine  life 
and  essence,  whose  glory  shone  out  from  Him  as  majesty 
(2  Pet.  I  :  16),  predicting  His  future  eternal  glory,  which 
was  His  in  past  eternity  (John  12  :  16;  17:  5,  22,  24). 
The  actualization  of  the  transfiguration  was  however  not 
the  independent  deed  of  Christ,  but  a  gift  of  the  Father 
granted  upon  prayer  (Luke  9  :  28).  It  was  no  myth  (2 
Pet.  I  :  16),  but  a  real  occurrence,  proving  that  Christ  as 
light  (John  I  :  7)  and  life  (John  14  :  6)  would  not  be  con- 
quered by  death,  but  as  life-giving  spirit  (i  Cor.  15  :  45) 
would  permeate  even  the  mortal  body,  and  bring  about 
the  resurrection  and  transfiguration  of  believers  (2  Cor. 
3  :  18;  Matt.  13  :  43  ;  Phil.  3  :  21)?  "  It  was  something 
wonderful  that  Christ  was  transfigured  in  the  mortal  body, 
still  subject  to  suffering,  and  has  shown  the  glory  of 
immortality  while  yet  in  mortality." — LUTHER.  Ver.  3. 
His  .  .  .  glistering,^  exceeding  white  ;  so  as  no  fuller  on 
earth  can  ivhiten  them.  The  glory  rested  not  only  upon 
the  countenance  (Matt.  17:2;  Luke  9  :  29)  of  Jesus,  but 
came  forth  from  His  whole  body,  whose  brightness  made 
the  garments  so  wondrously  light  and  white   as  to   sur- 

1  The  low  spur  Panium,  suggested  by  Hasaeus,  Lightfoot,  Kuinoel, 
Thomson,  is  exchided  by  the  explicit  mention  of  the  ascent  and 
height.  Therefore,  the  Hermon  itself  is  the  most  probable  spot,  as 
claimed  by  Pauhis,  Michaelis,  Ammon,  Porter,  Cook,  Nebe,  Ebers,  Guthe. 

2  Cf.  especially  v.  Hofmann,  Schriftbeweis,  2,  i,  518;  Nosgen,  I.,  p. 
423  sq. 

3  Glistering  is  an  old  form  for  glistening.  (See  Spenser's  Hymn  of  Heav- 
enly Beauty,  ver.  17.) 


IX.  4-]  CHAPTER  IX.  155 

pass  the  greatest  skill  of  the  fuller.^  With  light  was 
Jesus  divinely  clad  (Ps.  104  :  2 ;  Hab.  3  :  4),  whose 
heavenly  glory  is  incomparable  to  the  greatest  human 
beauty  and  art.  Ver.  4.  And  .  .  .  floses.  This  appear- 
ance of  Elijah  and  Moses  was  no  spiritual  vision  ^  or 
dream  (Luke  9  :  32),  but  a  real  visible  fact.  The  disciples 
knew  the  O.  T.  saints,  either  because  Jesus  addressed  them 
as  such  (Nosgen),  or  more  probably  by  "extraordinary 
revelation." — Calvin.  Elijah,  mentioned  first  because 
most  prominent  in  the  Jewish  messianic  expectations, 
appeared  with  Moses.  The  latter  as  the  law-giver  and 
"  moulder  "  (Tertullian),  the  former  as  the  "  reformer  " 
(Tertullian)  of  the  theocracy  by  the  institution  of 
prophecy,  testify  to  Jesus  as  the  representatives  of  law 
and  prophecy,  not  only  by  their  past  activity  but  by  their 
miraculous  end  (2  Kings.  2  :  11  ;  Deut.  34  :  6;  Jude  9), 
which  pointed  to  the  future  completion  of  their  work  in 
a  real  antitype.^  They,  proving  "  that  the  dead  are  not 
dead," — Luther,  were  talking  wit Ji  Jesus  of  His  decease 

1  This  comparison  of  Mark  testifies  to  the  ability  of  the  fullers,  who, 
having  their  fields  (2  Kings  18  :  17  ;  Isai.  T  •■  2)\  36  :  2)  outside  of  the  city 
because  their  trade  was  considered  unclean,  used  lye,  natron  (Prov. 
25:20;  Jer.  2:22),  and  soap  (Mai.  3:2),  possibly  the  juice  of  some 
plant.  They  not  only  prepared  new  cloth,  but  washed  clothing.  Because 
they  were  brought  into  relation  with  women  their  occupation  was  not 
highly  valued.  (Cf.  Delitzsch,  Jiid.  Handwerkerleben  zur  Zeit  Jesu,  p.  41  ; 
Geikie,  p.  203.) 

2  Tertullian  (ag.  Marcion,  IV.  22)  is  the  father  of  the  modem  visionary 
theorists  of  mental  visions. 

^  The  position  of  Nosgen  (I.  428),  that  the  appearance  of  Moses  and 
Elijah  was  to  assure  Jesus  of  the  pleasure  of  God  and  of  all  true  members  of 
the  kingdom  in  His  work,  and  to  confirm  Him  against  Jewish  enmity,  which 
appealed  to  these  witnesses,  imparts  a  defensive  tinge  to  the  transfigura- 
tion, after  the  manner  of  Chrysostom  (Horn,  on  Matt.  LVI.  3).  It  is,  how- 
ever, unwarranted  by  the  text,  and  imported  from  the  conversation  (ver. 
II  sq.),  which  was  caused  by  the  appearance  of  Elijah,  but  is  not  offered  as 
an  explanation  of  it. 


156  THE  GOSPEL   OF  ST.  MARK.  [ix.  5-7. 

(Luke  9  :  31),  in  which  with  the  resurrection  following 
law  and  prophecy  were  fulfilled  (Luke  24  :  44).  Ver.  5. 
And  Peter,  impulsive  as  ever,  said  to  Jesus,  when  he  saw- 
Elijah  and  Moses  about  departing  (Luke  9  :  33),  Rabbi, 
Master,  Teacher,  the  highest  Jewish  title  of  honor  aiul 
authority  1  (Matt.  23  :  7,  8),  it  is  good  for  vs  to  be  here  ; 
for  you  and  us  it  is  advantageous  (9  :  42,  43  ;  14  :  21  ;  1 
Cor.  7  :  26)  to  be  in  such  a  place  and  in  such  company  ; 
let  us  make  three  tabernacles,  booths  of  boughs  as  those 
of  the  feast  of  Tabernacles.  Peter  thinks  it  better  to 
remain  here  in  glory,  than  to  descend  into  suffering,  and 
would  build  dwellings  for  Elijah,  "  who  brought  down 
fire  on  the  mountain,  and  Moses  who  entered  into  the 
thick  darkness  and  talked  with  God." — Chrysostom. 
But  while  thus  attempting  to  save  Jesus  from  suffering, 
and  desirous  of  a  kingdom  of  glory  without  a  cross,  Peter 
dishonors  Christ  by  honoring  Elijah  and  Moses  equally. 
But,  Ver.  6,  he  wist  2  .  .  .  afraid.  The  great  fear  com- 
mon to  all  moved  Peter  to  speak  so  foolishly  and  propose 
earthly  homes  for  heavenly  beings.  Ver.  7.  And  there 
.  .  .  them.  God  answers  Peter  by  sending  His  own 
tabernacle  to  Moses  and  Elijah.  It  was  the  bright  (Matt. 
17  :  5)  cloud  of  His  gracious  presence  (Exod.  16:  10; 
24  :  18 ;  40  :  34 ;  I  Kings  8  :  10,  11)  full  of  glorious 
majesty,  and  by  its  effulgent  intensity  "  dark  with  excess  of 
light," — Milton  (i  Tim.  6:  i6).  The  disciples  "  were  not 
yet  prepared  for  beholding  the  brightness  of  the  heavenly 
glory.  For,  when  the  Lord  gave  tokens  of  His  presence, 
He  employed,  at  the  same  time,  some  coverings  to  restrain 
the  arrogance  of  the  human  mind." — Calvin.  And  .  .  . 
voice  (i  :  ii  ;  John  12  :  28)  .  ,  .  him.     These  words,  ut- 

1  Cf.  Edersheim,  II.,  p.  381,  407  sq. 

■■^  Wist  (knew)  is  the  preterite  of  the  Anglo-Saxon  verb  witan  (German, 
wissen). 


IX.  7-9-]  CHAPTER  IX.  157 

tered  at  Christ's  baptism  before  His  temptation,  are 
repeated  to  attest  His  divine  Sonship  and  the  Father's 
pleasure  (Matt.  17:  5)  in  the  greater  obedience,  soon  to 
be  manifested  in  His  sufferings  (Hebr.  5  :  8).  The  psahns, 
prophets  and  the  law  are  cited  (Ps.  2:7;  Isai.  42  :  i  : 
Deut.  18  :  15)  to  show  that  Moses  and  the  Prophets  are 
heard  when  Christ  is  listened  to,  whom  the  disciples  are 
therefore  bidden  to  hear.  He  is  "  the  only  Teacher,  that 
on  His  mouth  alone  it  may  depend."— Calvin.  Ver.  8. 
And  .  .  .  themselves.  When  the  three  recovered  from 
the  dread  of  the  voice  (Matt.  17  :  6,  cf.  Exod.  20  :  19; 
Hab.  3  :  2,  16  ;  Hebr.  12  :  19),  and  looked  up  and  around 
from  the  ground  on  which  they  had  been  prostrate  on 
their  faces  (Matt.  17  :  6;  cf.  Exod.  3  :  6;  i  Kings  19  : 
13)  they  saw  Jesus  alone.  He  remains  after  the  shadows 
of  the  O.  T.  (Col.  2:17)  have  disappeared.  "  We  must 
only  hold  to  Christ  for  He  is  all,  and  in  all  "  (Col.  3:11). 
— Starke. 

9-13.  And  as  they  were  coining  down  from  the  mountain,  he  charged 
them  that  they  should  tell  no  man  what  things  they  had  seen,  save  when 
the  Son  of  man  should  have  risen  again  from  the  dead.  And  they  kept  the 
saying,  questioning  among  themselves  what  the  rising  again  from  the  dead 
should  mean.  And  they  asked  him,  saying,  The  scribes  say  that  Elijah 
must  first  come.  And  he  said  unto  them,  Elijah  indeed  cometh  first,  and 
restoreth  all  things:  and  how  is  it  written  of  the  Son  of  man,  that  he 
should  suffer  many  things  and  be  set  at  naught  ?  But  I  say  unto  you,  that 
Elijah  is  come,  and  they  have  also  done  unto  him  whatsoever  they  listed, 
even  as  it  is  written  of  him. 

Ver.  9.  As  they  descended  Christ  charged  them  i-j  : 
36)  .  .  .  the  dead.  Only  after  the  resurrection  could 
the  transfiguration  be  announced,  because  the  other  dis- 
ciples as  well  as  the  people  would  be  aroused  to  false 
hopes  of  a  glorious  outward  kingdom  and  be  scandalized 
by  Christ's  sufferings,  if  they  believed  the  message,  which 
they  might  doubt.     "  The  glory  of  the  resurrection  would 


158  THE  GOSPEL  OF  ST.  MARK.  [ix.  10-12. 

render  the  previous  glory  more  credible." — Bengel. 
Ver.  10.  The  three  kept  (Luke  2  :  51)  within  their  hearts 
the  saying,  Christ's  injunction ;  but  were  questioning 
.  .  .  mean.  Their  dispute  is  not  about  the  general  re- 
surrection, but  about  Christ's.  Although  told  shortly 
before  (8  :  32)  they  could  not  comprehend  how  Jesus 
could  rise,  because  they  do  not  see  how  the  Christ  just 
transfigured  could  die.  And  further,  Ver.  11,  they  1  .  .  . 
come.  Probably  recalling  Christ's  earlier  assertion  that 
John  the  Baptist  was  the  Elijah  that  was  to  come  (Matt. 
II  :  14),  the  disciples  are  now  in  doubt  remembering 
John's  death  and  having  seen  Elijah  (ver.  4).  Are  not, 
they  reason,  the  scribes  then  correct  in  holding  to  the 
bodily  re-appearance  of  Elijah''^  before  the  day  of  the 
Lord  (Messiah)  as  stated  Mai.  4  :  5,  6?  But  now  Jesus 
has  come  before  Elijah  has  appeared;  has  then  this  mes- 
sianic sign  been  rightly  fulfilled  ?  Can  John  be  said  to 
have  effected  what  is  foretold  Mai.  4:6?  Jesus  answered, 
Ver.  12,  Elijah  ,  .  .  things.  Christ  confirms  the  posi- 
tion of  the  scribes  as  far  as  the  coming  first  ^  of  Elijah 
according  to  the  Scriptures  is  concerned,  and  speaks  of 
his  preparatory  (Luke  i  :  17)  restorative  work  (Mai.  4  :  6) 
in  its  universality  of  God's  intention  (John   i  :  7),  which 

1  The  marginal  reading,  following  Beza,  Grotius,  De  Wette,  Lachmann, 
Meyer,  Keil,  Holtzmann,  is  0  tl.  But  otl,  "  recitative,"  is  more  in  accord  with 
Mark  and  more  tenable  in  N.  T.  Greek  (Winer,  p.  167,  457)-  It  is  accepted 
by  Bleek,  Ewald,  Klostcrmann,  ^Vciss,  Nosgen. 

■^  Lightfoot,  Ilor.  Hebr.  on  Matt.  17  :  10,  11 ;  Edersheim,  II.  App.  VIII., 
p.  706,  "  Rabbinic  Traditions  about  Elijah,  the  Forerunner  of  the  Messiah." 

^  Justin  Martyr  admits  to  Trypho  (C.  XLIX.)  the  appearance  of  Elijah 
before  the  second  Advent.  This  is  also  taught  by  Tertullian  (De  Anima, 
35;  De  Resurr.  Carnis,  22),  Origen  (Com.  on  Matt,  and  John),  Jerome  (on 
Matt.  II  :  15),  Augustine  (De  Civ.  Dei,  20  :  29;  St.  John,  Tract.  IV.,  5,  6), 
Chrysostom  (Horn.  LVII.  on  Matt.).— Luther  (Walch,  VII.,  328  sq.)  and 
Calvin  dispute  it.  There  is  certainly  no  proof  for  it  in  the  words  of 
Christ,  however  Malachi  may  be  interpreted. 


IX.  12,  13.]  CHAPTER  IX.  159 

Israel's  sin  hindered  (Luke  7  :  30).  A  complete  restitution 
of  all  things  is  not  taught  (cf.  Acts  3:21).  The  apparent 
contradiction  of  John's  work  and  death  with  this  promise, 
Christ  solves  with  the  question,  and  how  .  .  .  Son  of  man 
(2  :  10)  .  .  .  nau::;ht?  If  the  O.  T.  shows  a  Messiah  suf- 
fering (espec.  Ps.  22  ;  Isia.  53)  ^  and^^-^  at  naught,  counted 
as  nothing  (Isai.  53  :  3),  who  shall  restore  (Isai.  61  :  i  sq.), 
dare  the  sufferings  of  the  precursor  be  used  to  discredit 
his  labor?  Ver.  13.  But  .  .  .  come.  John,  although 
not  Elijah  (John  i  :  21),  was  the  Elijah  of  the  N.  T.,  like 
unto  him  of  old  in  dress  (2  Kings,  i  :  8)  in  fiery,  earnest 
spirit,  in  penetrating  power  and  reformatory  work  (Luke 
I  :  17).  Unto  him  they,  the  Jews,  have  also  done  ivhatso^ 
ever  they  listed  (desired,  German,  Lust).  They  heeded 
not  his  words  nor  liberated  him  from  Herod,  but  secretly 
concurred  through  their  leaders  in  his  death,  even  as  it  is 
written,  i  Kings  19  :  i  sq.,  which  typifies  John's  end. 
What  was  done  to  John  was  a  prophecy  of  what  would 
be  done  to  the  Son  of  man.  "  Be  not  astonished  that 
the  servants  of  Christ  are  badly  treated,  for  it  is  clearly 
told  in  the  Scriptures  "  (Matt.  10:  17  sq.).— QUESNEL, 
Starke. 

14-29.  And  when  they  came  to  the  disciples,  they  saw  a  great  multitude 
about  them,  and  scribes  questioning  with  them.  And  straightway  all  the 
multitude,  when  they  saw  him,  were  greatly  amazed,  and  running  to  him 
saluted  him.  And  he  asked  them,  What  question  ye  with  them  ?  And  one 
of  the  multitude  answered  him.  Master,  I  brought  unto  thee  my  son,  which 
hath  a  dumb  spirit ;  and  wheresoever  it  taketh  him,  it  dasheth  him  down  : 
and  he  foameth,  and  grindeth  his  teeth,  and  pineth  away  :  and  I  spake  to 
thy  disciples  that  they  should  cast  it  out ;  and  they  were  not  able.  And  he 
answered  them  and  saith,  O  faithless  generation,  how  long  shall  I  be  with 
you  ?  how  long  shall  I  bear  with  you  .'  bring  him  unto  me.  And  they 
brought  him  unto  him  :  and  when  he  saw  him,  straightway  the  spirit  tare 
him  grievously  ;  and  he  fell  on  the  ground  and  wallowed  foaming.     And  lie 

1  Ohler's  O.  T.  Theol.,  p.  531  sq. 


i6o  THE  GOSPEL  OF  ST.  MARK.  [ix.  14-19. 

asked  his  father,  How  long  time  is  it  since  this  hath  come  unto  him  ?  And 
he  said,  From  a  child.  And  oft-times  it  hath  cast  him  both  into  the  fire 
and  into  the  waters,  to  destroy  him  :  but  if  thou  canst  do  anything,  have 
compassion  on  us  and  help  us.  And  Jesus  said  unto  him.  If  thou  canst ! 
All  things  are  possible  to  him  that  believeth.  Straightway  the  father  of  the 
child  cried  out,  and  said,  I  believe  ;  help  thou  mine  unbelief.  And  when 
Jesus  saw  that  a  multitude  came  running  together,  he  rebuked  the  unclean 
spirit,  saying  unto  him.  Thou  dumb  and  deaf  spirit,  I  command  thee,  come 
out  of  him,  and  enter  no  more  into  him.  And  having  cried  out,  and  torn 
iiim  much,  he  came  out:  and  the  child  became  as  one  dead;  insomuch, 
that  the  more  part  said,  He  is  dead.  But  Jesus  took  him  by  the  hand,  and 
raised  him  up  ;  and  he  arose.  And  when  he  was  come  into  the  house,  his 
disciples  asked  him  privately,  sayings  We  could  not  cast  it  out.  And  he 
said  unto  them,  This  kind  can  come  out  by  nothing,  save  by  prayer. 

Ver.  14.  And  xvJicn  they,  Jesus  and  the  three  disciples, 
came  to  the  others,  they  .  .  .  them.  The  scribes  used 
the  helplessness  of  the  disciples  to  impugn  their  Master. 
Therefore  when,  Ver.  15,  the  multitude  saza  Jiini,  they 
ivcre  greatly  amazed,  not  because  His  face  still  shone 
(Exod.  34  :  29),  but  because  He  came  so  unexpectedly  to 
prove  His  power  when  the  scribes  had  conquered.  The 
crowd  running  to  him  saluted  him  with  eager,  grateful 
delight.  Upon  His  authoritative  question  in  defence  of 
His  disciples,  Ver.  17,  one  .  .  .  spirit,  not  a  demon  caus- 
ing dumbness,  but  one  not  speaking  through  the  pos- 
sessed (on  Demoniacs,  see  EXCURSUS  H.,  p.  31).  This 
spirit,  Ver.  18,  zvheresoevo'  it  taketh  hi?n,  at  whatever 
place  it  comes  upon  him,  dasheth  him  down,  throws  him 
into  convulsions;  and  he,  the  boy,  foameth  at  the  mouth, 
grindeth  his  teeth,  and  as  a  result  of  these  attacks,  pineth 
away,  wastes  away  (4  :  6  ;  1 1  :  2 1 ).  I  spake  to  thy  disciples 
to  cast  it  out ;  a)id  they  were  not  able.  The  help  I  seek 
they  could  not  give.  Ver.  19.  And  Jesus  answered,  O 
faithless,  unbelieving  (John  20  :  27;  i  Cor.  7  :  \2)ge)iera- 
tion  (8  :  12,  38).  Christ  is  filled  with  deep  sadness  and 
holy  indignation    because   of   this  generation,   in   which 


IX.  19-24.]  CHAPTER  IX.  161 

Deut.  32  :  5,  20  is  fulfilled  anew.  His  complaint  is 
against  all,  the  scribes  in  their  perverse  unbelief,  the 
father  in  his  doubt,  and  the  undecided  disciples,  who  have 
dishonored  His  name.  He  asks,  how  long  shall  I  be  with 
yoii  until  you  believe,  and  bear  with  you  ?  bring  Jiini  unto 
me.  With  this  command  end  words,  which  reveal  Jesus 
again  in  the  pain  and  long-suffering  of  His  divine  mercy, 
and  the  patience  of  His  human  love.  Ver.  20.  As  the 
people  brought  the  lad,  the  demon,  zvJieu  he  sazv  Jesus, 
convulsed  the  boy,  and  he  ,  .  .  foaming.  "  In  propor- 
tion as  the  grace  of  Christ  is  seen  nearer  at  hand,  and 
acts  more  powerfully,  the  fury  of  Satan  is  the  more  highly 
excited." — Calvin.  Jesus,  to  elicit  faith,  Ver.  21,  asked 
the  father  how  long  his  son  was  thus,  and,  Ver.  22,  he 
said.  From  a  child.  This  shows  that  the  possession  was 
not  due  to  special  sin  (cf.  John  9  :  2).  The  father  again 
describing  the  terrible  malady,  how  the  demon  casts  his 
child  into  fire  and  water  to  kill  it,  asks,  almost  despairing 
and  remembering  the  failure  of  the  disciples,  but  .  .  .  us. 
In  deepest  fatherly  sympathy  the  man  identifies  himself 
with  his  son,  and  asks  for  deliverance  from  their  common 
torture  ;  but  he  doubts  Christ's  power,  and  does  not  pos- 
sess the  confidence  of  the  leper  (i  :  40).  Ver.  23.  Jesus 
said  unto  Jiini,  If  thou  canst.i  Thou  hast  said  "  if  thou 
canst,"  if  thou  canst ;  the  possibility  is  not  on  my  side, 
but  thine.  All  .  .  .  believeth  (Matt.  17  :  20:  Luke  17  : 
6).  The  believer  will  obtain  everything  that  is  to  his 
real  benefit.  The  measure  of  faith  is  the  measure  of  bless- 
ings. "  By  faith  man  is  lord  of  all  things." — LUTIIEK. 
Ver.  24.  Straightway  .  .  .  said  2  .  .  .  belief.  Upon 
the  word  of  promise  the  father's  faith  struggles  into  ex- 
istence, but  it  is  still  so  weak  that  the  incipient  believer 

^  "  Believe  "  is  riglitly  omitted  according  to  N,  B,  C,  L,  A,  etc. 
2  "  With  tears  "  is  wanting  in  K,  A,  B,  C,  L,  A. 
II 


i62  THE  GOSPEL  OF  ST.  MARK.  [ix.  24-29. 

recognizes  it  to  be  but  unbelief  in  comparison  with  what 
Christ  demands,  and  prays  for  deliverance  from  it.  As 
much  as  faith  lacks,  unbelief  rules.  But  a  soul  "  destitute 
of  faith,  yet  terrified  at  scepticism  "  would  not  pray  thus, 
for  only  in  faith  is  unbelief  recognized  and  felt  as  an  evil. 
"  As  our  faith  is  never  perfect,  we  are  all  partly  unbe- 
lievers."— Calvin.  Ver.  25.  Jesus,  prevented  from 
developing  the  father's  faith  by  the  multitude  that  came 
running  together,  rebuked  (i  :  25)  the  demon,  calling  him 
also  deaf,  because  this  with  his  silence  ^  (ver.  17)  char- 
acterized him.  But  Christ  made  even  the  deaf  demon  to 
hear,  saying,  I  .  •  .  him.  The  cure  shall  be  immediate 
and  lasting.  The  demon,  who  had  come  from  time  to 
time  (ver,  18,  22),  shall  never  return  (Matt.  12  :  45).  But 
he  came  out,  Ver.  26,  causing  such  convulsions,  that  the 
lad  appeared  and  was  by  most  called  dead.  Ver.  27.  But 
.  .  .  hand  (5  :  41  ;  Dan.  10:9,  10;  Rev.  i  :  17),  and  raised 
him  up.  The  touch  of  Jesus  is  life-giving.  Ver.  28.  When 
Jesus  zvas  come  into  the  house,  where  He  was  staying,  his 
.  .  .  saying  2  .  .  .  out.  They  cannot  understand  Avhy, 
when  acting  on  Christ's  order  (6  :  7)  and  in  reliance  upon 
their  previous  experience  (6  :  13),  they  should  fail.  Ver. 
29.  Christ  censuring  their  little  faith  (Matt.  17  :  20)  said, 
This  kind,  this  sort  of  demons,  for  there  is  a  gradation 
among  demons  (Eph.  6  :  12),  come  .  .  .  prayer.^  Prayer 
alone,  not  as  an  exercise  but  as  a  result  of  faith,  will  help. 
Who  truly  prays  believes,  and  believing  prayer  will  show 
its  power  (i  i  :  23,  24;  John  15  :  7).  "  The  faith  that  has 
a  sharp  taste  will  arouse  the  spirit  of  prayer." — LUTHER. 

1  The  crying  out,  which  Luke  (9  :  39)  mentions,  is  that  of  the  boy  as  the 
demon  comes  upon  him,  and  does  not  contradict  Mark's  account  of  the  de- 
mon as  not  speaking. 

2  oTi  is  again  recitative  and  not  interrogative.     See  v.  11. 

8  "  And  fasting  "  omitted  by  j<,  B,  is  very  probably  a  later  additioii. 


IX.  30-34-]  CHAPTER  IX.  163 

30-32.  And  they  went  forth  from  thence,  and  passed  through  Galilee ; 
and  he  would  not  that  any  man  should  know  it.  For  he  taught  his  dis- 
ciples, and  said  unto  them,  The  Son  of  man  is  delivered  up  into  the  hands 
of  men,  and  they  shall  kill  him  ;  and  when  he  is  killed,  after  three  days  he 
shall  rise  again.  But  they  understood  not  the  saying,  and  were  afraid  to 
ask  him. 

Ver.  30.  Jesus  passed  through  Galilee  ;  and  he  zvould 
not  that  any  man  should  know  it,  that  He  might  be  alone 
to  teach  His  disciples,  Ver.  31,  how  the  hands  of  tx\QV\ 
would  abuse  the  Son  of  man  (2  :  10  ;  8:31  sq.)  Ver.  32. 
But  the  disciples  understood  )iot  (ver.  10)  and  were  afraid  to 
ask,  because  they  had  a  presentiment  of  some  sad  occur- 
rence. But  their  Jewish  idea  of  the  kingdom  prevented 
them  from  comprehending  the  clear  words  of  the  Lord. 
"  A  confused  principle  of  piety,  rather  than  a  clear  knowl- 
edge of  the  truth,  kept  them  attached  to  Christ,  and  pre- 
vented them  from  leaving  His  school." — Calvin. 

33-37-  And  they  came  to  Capernaum  :  and  when  he  was  in  the  house  he 
asked  them,  What  were  ye  reasoning  in  the  way  ?  But  they  held  their  peace  : 
for  they  had  disputed  one  with  another  in  the  way,  who  7C'(7S  the  greatest. 
And  he  sat  down,  and  called  the  twelve ;  and  he  saith  unto  them,  If  any 
man  would  be  first,  he  shall  be  last  of  all,  and  minister  of  all.  And  he  took 
a  Uttle  child,  and  set  him  in  the  midst  of  them  :  and  taking  him  in  his  arms, 
he  said  unto  them,  Whosoever  shall  receive  one  of  such  little  children  in 
my  name,  receiveth  me  ;  and  whosoever  receiveth  me,  receiveth  not  me,  but 
him  that  sent  me. 

Ver.  33.  They  .  .  .  Capernaum  (i  :  21),  and  when 
Jesus  zc'as  in  the  house  of  Peter  (2:1)  He  inquired  of  their 
disputings  on  the  way.  Ver.  34.  But  they  first  held  their 
|>eace  (3  :  4)  being  ashamed,  and  then  asked  (Matt.  18:1) 
about  their  debate,  who  luas  the  greatest.  Moved  by  the 
selection  of  the  favored  three,  and  impelled  by  Jewish 
prejudices  which  made  great  distinctions  of  rank  in  the 
messianic  age,^  the  twelve,  led  by  the  announcements 
1  Edersheim,  II.,  p.  116. 


1 64  THE  GOSPEL  OF  ST.  MARK.  [ix.  34-37. 

(8  :  32  ;  9  :  30)  of  Jesus  to  expect  a  near  revelation  of  the 
kingdom,  disputed  who  of  them  would  be  greater  than 
the  others.  They  did  not  in  honor  prefer  one  another 
(Rom.  12  :  10).  "  Pride  reigns  in  almost  all  conditions." 
— QUESNEL,  Lange.  Ver.  35.  Jesus  sat  down  (2  :  14; 
4:1)  deliberately,  to  solemnly  teach  tJic  tzvclvc  (3  :  14), 
whom  He  called  to  Himself,  and  saith  .  .  .  all.  This 
word,  repeated  later  (Matt.  20  :  26 ;  23  :  1 1  ;  Luke  22  : 
26),  announces  as  the  principle  of  the  kingdom,  that  the 
lowest  place  of  service  is  the  highest  rank.  But  the  last 
place  shall  not  be  sought  to  attain  the  first  (Luke  14  :  10), 
but  to  serve  all  (John  13:4  sq.).  "  Li  this  kingdom 
we  are  not  to  become  great,  but  to  become  small." — 
Luther.  Ver.  36.  And  lie  took  a  little  child,  ^rohahXy 
a  son  of  Peter,^  and  .  .  .  midst  to  be  seen  by  all  (cf.  3  : 
3)  as  a  living  lesson  of  childlike  humility:  «;/c/ taking 
him  into  his  arms,  to  show  his  hearty  reception  by  loving 
embrace  (Luther :  herzete),  said,  Ver.  37.  Whosoever 
.  .  .  children,  humble,  simple  and  helpless,  in  my  name, 
upon  the  authority  (13  :  6;  Matt.  7  :  22),  power  (Luke 
10:  17)  and  faith  in  My  name  (John  14:  14;  16:  23), 
receiveth  me  (Matt.  25  :  40)  :  and  ...  me  (Matt.  10: 
40;  John  13  :  20).  The  ready  acceptance  of  all  children, 
literal  and  spiritual,  which  is  possible  only  by  humble 
(ver.  35),  faith,  is  the  receiving  through  Christ  of  the 
Father,  whose  authorative  representative  He  is  (cf.  John 
5  :  23,  24,  30).  To  receive  the  weakest  and  humblest  for 
Christ's  sake,  is  the  entertainment  of  God  Almighty. 

38-50.  John  said  unto  him,  Master,  we  saw  one  casting  out  devils  in  thy 
name:  and  we  forbade  him,  because  he  followed  not  us.  PJut  Jesus  said, 
Forbid  him  not :  for  there  is  no  man  which  shall  do  a  mighty  work  in  my 

1  An  untrustworthy  tradition  of  the  9th  century  claims  this  honor  for  Si. 
Ignatius,  because  he  calls  himself  ftfofopog,  which  was  construed  passively 
instead  of  actively  (Cook,  On  Matt.  18  :  2). 


IX.  3S.  39.]  CHAPTER  IX.  165 

name,  and  be  able  quickly  to  speak  evil  of  me.  For  he  that  is  not  against 
us  is  for  us.  For  whosoever  shall  give  you  a  cup  of  water  to  drink,  because 
ye  are  Christ's,  verily  I  say  unto  you,  he  shall  in  no  wise  lose  his  reward. 
And  whosoever  shall  cause  one  of  these  little  ones  that  believe  on  me  to 
stumble,  it  were  better  for  him  if  a  great  millstone  were  hanged  about  his 
neck,  and  he  were  cast  into  the  sea.  And  if  thy  hand  cause  thee  to  stumble, 
cut  it  off:  it  is  good  for  thee  to  enter  into  life  maimed,  rather  than  having 
thy  two  hands  to  go  into  hell,  into  the  unquenchable  fire.  And  if  thy  foot 
cause  thee  to  stumble,  cut  it  off:  it  is  good  for  thee  to  enter  into  life  halt 
rather  than  having  thy  two  feet  to  be  cast  into  hell.  And  if  thine  eye  cause 
thee  to  stumble,  cast  it  out :  it  is  good  for  thee  to  enter  into  the  kingdom 
of  God  with  one  eye,  rather  than  having  two  eyes  to  be  cast  into  hell ; 
where  their  worm  dieth  not,  and  the  fire  is  not  quenched.  For  every  one 
shall  be  salted  with  fire.  Salt  is  good  :  but  if  the  salt  have  lost  its  saltness, 
wherewith  will  ye  season  it  ?  Have  salt  in  yourselves,  and  be  at  peace  one 
with  another. 

Ver.  38.  John,  thinking  about  the  authority  of  the 
name  of  Christ,  relates  a  case  in  which  he  holds  this  name 
to  have  been  abused.  He  said,  Master  (ver.  5),  •  •  •  not 
us.  This  man,  whom  the  disciples  saw,  was  no  Jewish 
exorcist  (Matt.  12  :  27),  nor  had  he  the  covetous  aim  of 
Simon  (Acts  8:18  sq.)  and  the  impure  motives  of  the 
sons  of  Sceva  (Acts  19  :  13  sq.) ;  but  the  name  of  Jesus, 
so  widely  known,  was  used  by  him  as  a  real  power  to 
perform  miracles,  although  he  was  no  direct  follower  of 
Jesus  and  the  disciples.  Because  he  was  not  in  their  out- 
ward communion  they  forbade  him  after  the  spirit  of 
Joshua  (Num.  11  :  28).  Ver.  39.  But  .  .  .  of  me. 
Christ,  having  in  the  highest  degree  the  mind  of  Moses 
(Num.  II  :  29)  and  inspiring  Paul  to  the  same  spirit  (Phil. 
I  :  18),  affirms  that  whosoever  performs  such  deeds  must 
have  experience  enough  of  His  power  to  be  unable  to  change 
so  quickly  as  to  blaspheme  His  name  (cf.  i  Cor.  12:3). 
Although  His  name  may  be  used  to  perform  mighty 
works  without  faith  (Matt.  7  :  22),  yet  the  exorcist  that 
John  tells  of  probably  had  a  germ   of  faith,  that  might 


i66  THE  GOSPEL  OF  ST.  MARK.  [ix.  39-43. 

develop  and  was  not  to  be  disturbed  by  intolerant  zcal- 
ousness  for  visible  communion  with  the  disciples.  But 
while  Christ  does  not  forbid,  He  does  not  enjoin  activity 
outside  of  the  pale  of  the  church.  The  disciples  are  to 
learn  that  "  God  has  a  marvellous  method  in  the  dispen- 
sation of  His  graces  and  gifts,  and  we  must  not  be  ready 
to  reject  what  is  not  yet  perfectly  pure  and  flawless." 
— Hedingih^,  Starke.  Ver.  40.  For  ...  us.  He 
whose  activity  is  not  directed  against  our  work  really 
works  for  us.  This  is  no  contradiction  of  Matt.  12  :  30, 
where  inactive  neutrality  is  called  decision  against  Jesus  ; 
for  here  the  non-opposed  activity,  although  without  the 
apostolic  circle,  is  designated  as  decision  for  Him.  Christ 
"  distinguishes  between  the  worldly  neutrality  and  the 
neutrality  of  weakness." — AUGUSTINE.  "  He  is  with 
Christ,  who  though  he  does  not  outwardly  follow  Christ, 
yet  is  not  against  His  doctrine,  like  Nicodemus,  Joseph 
of  Arimithea  and  other  secret  disciples  of  Jesus  Christ." 
— .Starke.  This  word  of  Christ  absolutely  repudiates 
the  position,  that  beyond  a  certain  communion  there  is 
no  salvation.^  Ver.  41.  For  .  .  .  reward  (Matt.  10  : 
42).  Not  only  great  activity,  but  also  the  least  service 
rendered  a  disciple  for  Christ's  sake,  shall  receive  its  ap- 
propriate reward  from  God.  The  value  of  this  last  act 
shows  how  highly  the  inclination  toward  Christ  by  work- 
ing in  His  name  is  appreciated.  The  smallest  favor  done 
for  Christ's  sake  is  often  a  sign  of  incipient  faith.  To 
hinder  this  deserves  as  great  punishment,  as  the  least 
act  of  love  deserves  reward.  Ver.  42.  And  .  .  . 
ones,  children  literally  and  spiritually,  tJiat  believe  on  nie"^ 

1  Augustine  (On  Baptism,  ag.  the  Donatists,  Bk.  VII.,  C.  39,  77)  well  says  : 
"  But  there  may  be  something  Catholic  outside  the  Catholic  Church,  just 
as  the  name  of  Christ  could  exist  outside  the  congregation  of  Christ,  in 
which  name  he  who  did  not  follow  with  the  disciples  was  casting  out  devils." 

-  "  On  me,"  omitted  by  N,  A,  is  supported  by  A,  B,  L,  2. 


IX.  42-47]  CHAPTER  IX.  167 

(i  :  15)  to  stumble  (4  :  17;  6  :  3),  be  entrapped  away 
from  faith,  it  .  .  .  sea.  This  punishment  of  having  not 
an  ordinary  millstone  turned  by  hand  (Matt.  24  :  41  ;  Luke 
17  :  35),  but  the  immense  stone  moved  by  an  ass  hanged 
about  the  neck  ^  and  to  be  drowned,  was  not  only  a 
Roman,  ^  but  also  a  Greek,  Syrian  and  Phenician  custom. 
It  was  considered  one  of  the  severest  modes  of  punish- 
ment. Such  terrible  earthly  punishment  is  preferable  to 
being  a  spiritual  rock  of  offence  to  the  least  of  the  be- 
lievers and  receiving  divine  punishment.  Therefore  we 
should,  by  self-renunciation,  avoid  offending  others,  and 
becoming  a  stumbling  stone  to  ourselves.  Ver.  43.  And 
.  .  .  off  Matt.  5  :  30).  The  hand,  the  foot  (ver.  45), 
the  eye  (ver.  47),  the  first  as  the  member  of  activity,  the 
second  of  our  walk,  the  third  of  guidance  to  direct  work 
and  walk  and  through  which  temptation  enters  most 
readily  (Gen.  3:6;  Matt.  6  :  23)  and  lust  shines  out 
(Matt.  5  :  28  ;  I  John  2  :  16),  are  to  be  cut  off,  i.  e.  "  tamed 
through  the  Spirit,  that  they  do  not  what  sin  will  have." — 
Luther.  They  are  not  to  be  instruments  of  unrighteous- 
ness (Rom.  6  :  13).  It  is  %ooA  for  thee  to  cuter  life  eiQvndX 
maimed,  halt  (ver.  45),  with  one  eye  (ver.  47),  having 
had  these  members  as  offending  and  sinful  become  inactive 
with  their  lusts,  rather  than  having  them  unrestrained  in 
sin,  and  go  into  hell  (Gehenna).  Gehenna  is  derived  from 
the  valley  of  Hinnom,  also  called  Topheth  (2  Kings  23  : 
10;  Isai.  30  :  33),  which,  situated  south  of  Mount  Zion 
(Josh.  18  :  16),  is  a  gloomy  ravine  enclosed  by  bleak  hills. 
Ll^sed  during  the  reign  of  Ahaz  and  Manasseh  for  the 
idolatry  of  Molech  and   Chemosh,  to  appease   whom  the 

^  Although  the  Talmud  (Kidd,  29b)  contains  this  expression,  it  is  as  a 
figure  for  insurmountable  difficulties.     Edersheim,  II.,  p.  120. 

-  The  Romans  inflicted  it  upon  some  of  the  leaders  of  the  insurrection 
under  Judas  of  Galilee. 


i68  THE  GOSPEL  OE  ST.  MARK.  [IX.  47-49 

Israelites  cast  their  children  into  the  red-hot  arms  of  a 
huge  brazen  statue  (2  Kings  16:3;  2  Chron.  28  :  3  ;  Jcr. 
7:31),  it  was  profaned  by  Josiah  (2  Kings  23  :  10  sq.)  to 
stop  the  abomination  of  such  idolatry  by  scattering 
human  bones  and  other  corrupting  matter.  It  became 
the  place  of  burial  (Jer.  7  :  32),  and  finally  the  common 
cesspool,^  and  was  regarded  with  detestation.  Thus  it 
arose  to  be  the  expression  for  the  final  place  of  torment, 
which  Christ  further  calls  unquenchable  fire,'-^  taking  up 
the  word  of  John  the  Baptist  (Matt.  3:12)  and  confirm- 
ing the  eternity  of  punishment  and  its  character.  Ver. 
48.  Where  .  .  .  quenched.  Isaiah's  expression  (66  : 
24)  is  adopted  by  Christ  as  His.  With  it  He  affirms,  by 
the  picture  of  the  worm,  the  inner  decay  of  the  dead 
(Job  17  :  14  ;  21  :  26  :  Isai.  14  :  1 1),  and  by  the  fire  to  de- 
stroy outwardly  the  wicked  and  idolaters  (Isai.  1:31; 
27  :  4 ;  47  :  14),  the  endless  pains  of  conscience  of  the  eter- 
nally dead  and  the  unceasing  action  of  the  holiness  of  God 
(fire)  (Isai.  10  :  17;  Rev.  14:  ii;20:  10)  against  them. 
The  fire  is  not  quenched,  because  the  worm  dies  not.  It 
is  the  unchanging  perversity  which  necessitates  endless 
punishment.  How  can  any  dare  to  doubt  hell  and  its 
damnation,  after  Christ  has  so  plainly  asserted  it.  Ver.  49. 
For  .  .  .  fire^  .  ,  .  salt.  Whoever  would  escape  un- 
quenchable fire,  must  now  be  salted,  receive  the  preserva- 
tive result  of  the  fire  oi  self-renunciation  (ver.  43  sq.)  and 
divinely  sent  tribulation  (i  Pet.  4:12;  Hebi.  12:6  sq.). 
Thus  he  will  be  an  acceptable  ofTering(Isai.  66  :  20;  Mai. 

1  Plumptre,  Thomson,  II.,  494  sq. ;   Porter,  Syria,  p.  92. 

2  The  omission  of  v.  44  and  46  is  upon  the  authority  of  K,  B,  C,  L,  A,  etc. 
*  "  And  every  sacrifice,"  etc.,  referred  to  in  the  margin  by  the  Revisers, 

is  wanting  in  N,  B,  L,  A,  and  eleven  cursives,  and  is  found  in  A,  C,  U,  etc., 
and  the  majority  of  uncials.  As  it  presents  a  real  difficulty,  it  is  more  prob- 
able that  it  was  original. 


IX.  49.  5°-]  CHAPTER  IX.  169 

I  :  II  ;  Rom.  12  :  i)  and  received  after  the  type  of  the 
O.  T.  sacrifice,  both  meat-offering  (Lev.  2  :  13)  and  burnt- 
offering  (Ez.  43  :  23,  24),  because  he  is  purified  and  made 
incorruptible  by  salt,  which  is  parallel  with  fire.  For 
"  fire  is  salt  and  salt  is  fire." — STILLING.  Both  penetrate 
and  separate  the  corruptible,  and  preserve  what  is  sound, 
Ver.  50.  Salt  ...  it?  5^r// pictures  not,  as  Matt.  5  :  13, 
the  disciples  in  their  power  of  preserving  the  decaying 
world,  but  the  spirit,  which  makes  them  such  salt.  This 
is  the  inward  spirit  of  grace,  that  works  self-sacrifice  and 
sanctification,  and  is  good,  life-preserving  and  saving.  But 
if  the  Christian  has  lost  this  spirit,  he  is  as  useless  as  salt 
without  saltness,  ^  fit  to  be  cast  out  (Matt.  5  :  13).  There- 
fore Christ  adds,  Have  salt  in  yo2ir selves,  and  be  at  peace 
one  ivith  another  (i  Thess.  5  :  13).  The  possession  of  salt 
in  the  heart,  the  right  spirit  of  grace,  will  season  words 
and  deeds  (Eph.  4  :  29 ;  Col.  4  :  6),  and  must  lead  to  peace 
and  not  emulation  as  to  rank  (ver.  34),  honor,  or  any  other 
matter  among  Christians.  The  salt  keeps  humble  and 
peaceful.  "  As  the  salt  is  not  to  salt  the  salt,  but  what 
is  unsalted,  thus  the  life-power  of  the  children  of  God 
should  not  be  wasted  in  contention  among  themselves, 
but  be  applied  to  give  life  to  the  world."— Ohlshausen. 

1  Thomson  (II.  42  sq.)  tells  of  a  merchant,  who,  having  stored  up  salt  in 
houses  with  earthen  floors,  found  his  salt  near  the  ground  entirely  spoilt. 
It  was  literally  thrown  into  the  street  and  trodden  under  foot. 


CHAPTER  X. 

I-I2.  And  he  arose  from  thence,  and  cometh  into  the  borders  of  Judaea 
and  beyond  Jordan  :  and  multitudes  come  together  unto  him  again ;  and, 
as  he  was  wont,  he  taught  them  again.  And  there  came  unto  him  Phari- 
sees, and  asked  him,  Is  it  lawful  for  a  man  to  put  away  his  wife  ?  tempting 
him.  And  he  answered  and  said  unto  them,  What  did  Moses  command 
you  ?  And  they  said,  Moses  suffered  to  write  a  bill  of  divorcement,  and  to 
put  her  away.  But  Jesus  said  unto  them,  For  your  hardness  of  heart  he 
wrote  you  this  commandment.  But  from  the  beginning  of  the  creation, 
Male  and  female  made  he  them.  For  this  cause  shall  a  man  leave  his  father 
and  mother,  and  shall  cleave  to  his  wife  ;  and  the  twain  shall  become  one 
flesh  :  so  that  they  are  no  more  twain,  but  one  flesh.  What  therefore  God 
hath  joined  together,  let  not  man  put  asunder.  And  in  the  house  the  dis- 
ciples asked  him  again  of  this  matter.  And  he  saith  unto  them,  Whoso- 
ever shall  put  away  his  wife,  and  marry  another,  committeth  adultery  against 
her :  and  if  she  herself  shall  put  away  her  husband,  and  marry  another,  she 
committeth  adultery. 

Ver.  I.  C\\x\'~X  arose  from  thence,  Capernaum  (9  :  33), 
and  coinctli  into  the  borders  of  Jiidcsa,  on  His  way  toward 
Jerusalem  (ver.  32).  This  is  the  first  Judaean  journey 
reported  by  the  Synoptists,  although  they  presuppose 
others  (Matt.  23  :  37  ;  Luke  13  :  34).  Entering  from  the 
south,  He  visited  also  the  borders  of  beyond  Jordan,  i.  c. 
Peraea  (3  :  8).^  And  mnltitndes,  that  gathered  (3  :  7,  8), 
were  no  longer  shunned  as  in  Galilee  (9  :  30),  but  taught. 
Ver.    2.     And  .  .  .  wife?^     This  question  was  one  much. 

1  This  interpretation  of  Klostermann  and  Weiss  is  not  generally  accepted. 
Most  commentators,  e.  g.  Ewald,  Meyer,  Lange,  Keil,  Nosgen,  Morison, 
Cook,  etc.,  regard  "  and  beyond  Jordan  "  as  designating  the  way  of  approach. 

2  The  addition  of  Matthew  (19  :  3)  "for  every  cause  "  defines  the  point  of 
discussion  more  closely  ;  but  Mark's  general  statement  is  not  contradictory. 

170 


X.  2-4-]  CHAPTER  X.  17  i 

disputed  in  the  Rabbinic  schools.  The  stricter  school  of 
Schammai  permitted  divorce  only  for  unchastity,  while 
the  laxer  school  of  Hillel  allowed  a  man  to  send  away  his 
wife  for  almost  any  reason, ^  both  starting  from  Deut.  24  :  i 
("  unseemly  thing,"  lit.  matter  of  nakedness).^  Scham- 
mai was  more  in  the  right  than  Hillel,  who  used  an 
exegetical  possibility  to  the  detriment  of  morality.^  In 
this  matter  the  Pharisees  sought  Christ,  tempting  him  ; 
that  declaring  Himself  for  Schammai  He  might  fall  into 
disfavor  with  the  majority  of  the  people  in  their  loose 
practice,  or  taking  Hillel's  side  He  might  be  declared  lax, 
and  in  contradiction  with  His  own  former  utterances 
(Matt.  5  :  32  ;  Luke  16  :  17,  18),  that  were  more  severe 
than  Schammai.  Ver.  3.  Wq  ansivered.  What  did  Moses  *^ 
command  you?  and  approved  of  no  school,  but  appealed 
to  the  Scriptures,  leading  back  beyond  the  mooted  ques- 
tion (Matt.  19  :  4  sq.).  But  the  Pharisees  in  opposition 
revert  again  to  Deut.  24  :  i,  saying,  Ver.  4,  floses  .  .  . 
away.     They  claim  the  legal  right  of  divorce,  if  properly 

1  In  Gift.  90a,  the  tractate  on  divorce,  the  spoihng  of  a  dinner  is  given 
as  a  sufficient  ground  of  divorce.  Rabbi  Akiba  taught  that  a  man  might 
divorce  his  wife  if  he  saw  a  more  attractive  woman.  Although  many  of  the 
better  Rabbis  discouraged  such  ideas,  the  objectionable  advice  of  the  liberals 
obtained.     (Edersheim,  II.,  p.  332  sq.) 

2  Errath  Dabar. 

3  See  Farrar,  p.  444,  who  has  well  summed  up  Stier's  remarks. 

"»  Mark  reports  Christ  as  arguing  from  the  Mosaic  to  the  paradisaic  law, 
and  not  conversely  as  Matt.  But  neither  Matt.  (Stier,  Meyer,  Baur,  Hol- 
sten)  nor  Mark  (Bleek,  Lange,  Volkmar,  Weiss,  Holtzmann)  has  the 
original  order  exclusively  ;  nor  is  Mark  determined  by  the  character  of  his 
readers.  (Kiel.)  The  accounts  of  the  two  witnesses  can  be  combined,  if 
V.  3  of  Mark  is  placed  before  Matt.  19  :  4  :  "  Have  ye  not  read,  etc.,"  and  the 
assertion  Mark  v.  4  before  the  question  Matt.  v.  7,  and  v.  6  sq.  of  Mark 
after  v.  8  of  Matt.  Christ's  double  question  is  then  followed  by  an  answer 
and  objecting  question  of  the  Pharisees,  which  Christ  meets,  and  closes  up 
his  thought,  in  the  circular  manner  so  frequently  found  in  John,  by  reassert- 
ing strongly  his  second  question.     (Cf.  Augustine,  De  Cons.  II.  LXII.  122.) 


172  THE  GOSPEL  OF  ST.  MARK.  [x.  5-8. 

done  by  a  written  bill  of  divorce,  \\\\\c\\  could  not  be  given 
suddenly  in  anger  but  only  after  endorsement  by  a  Rabbi. 
Ver.  5.  But  .  .  .  commandment.  The  law  to  which 
you  appeal,  supposing  that  a  Mosaic  enactment  cannot 
be  sinful,  has  simply  permitted  existing  conditions,  as 
c.  g.  blood-revenge  (Deut.  19  :  i  sq.),  restricting  them  as 
ni'ich  as  possible.  Such  permission  was  necessary  for 
]'o::r  hardness  of  heart,  to  which  the  Law  (Exod.  32  :  9; 
33  :  3  ;  Deut.  9  :  6,  27  ;  10  :  16)  testifies  and  which  the 
prophets  confirm  (Jer.  9  :  26 ;  Ezek.  3  :  7).  Sin  makes 
certain  concessions  necessary  in  law  to  avoid  greater 
evils  ;  but  sufferance  does  not  mean  divine  approval. 
This  Jesus  shows  by  appealing  to  God's  original  law. 
Ver.  6.  ^Vit  from  tJic  beginning  of  creation  (2  Pet.  3  :  4), 
Male  and  Female  made  he  t\\Qm.  Christ,  to  explain  the 
later  law  of  Moses,  begins  with  the  divine  order  of 
creation,  as  reported  by  Moses  in  his  historic  foundation- 
chapters,  and  cites  Gen.  i  :  27b  according  to  the  Septu- 
agint.  The  creation  of  the  woman  has  not  yet  been 
told,  but  in  Adam  she  had  been  potentially  made.  The 
duality,  so  necessary  as  complement  and  counterpart, 
began  in  unity.  Ver.  7.  For  .  .  .  cleave  (be  glued — 
Fetter)  to  his  wife.  Ver.  8.  And  .  .  .  flesh.  The  words 
of  Adam  (Gen.  2  :  24)  are  adopted  by  Christ,  because 
they  prophetically  spoke  the  divine  mind  on  the  close- 
ness of  the  marriage-bond,  which  transcends  in  its 
demand  the  filial  relation  and  finds  its  foundation  in 
the  unity  of  two,  male  and  female,  and  not  more  (Mai. 
2  :  14  sq.),  in  oneness  of  flesh.  Two  persons  are  one 
person  within  the  limits  of  the  bodily-sexual  life  (r  Cor. 
6  :  16,  17  ;  7:4;  Eph.  5  :  28  sq.).  "  Have  they  become 
one  flesh,  they  cannot  be  divided." — LUTIIER.  Ver.  9. 
What  .  .  .  asunder.     God's  joining  together  of  male  and 

1  This  clause  omitted  in  N,  B,  is  found  in  A,  C,  D,  L,  N. 


X.  9-12.]  CHAPTER  X.  173 

female  in  the  creation  of  Adam  ^  furnishes  the  constant 
sanction  of  marriage.  Because  the  union  is  God's,  man 
should  not  in  violation  of  divine  purpose  separate. 
Therefore  divorce  is  not  originally  lawful  (ver.  2).  Ver.  10. 
And,  as  Mark  reports  more  accurately,  ii  .  .  .  matter  of 
divorce  and  subsequent  marriage.  Ver.  11,12.  And  .  .  . 
adultery.  This  principle  for  the  Church  of  the  N.  T. 
does  not  exclude  the  exception  Matt.  19:9.  It  makes 
of  an  unauthorized  second  marriage  an  act  of  adultery 
against  the  forsaken  part,  and  places  the  woman  in  an 
equal  position,  against  the  custom  of  the  Jews,  which 
permitted  only  the  husband  to  dissolve  the  marriage- 
bond  (Jos.  Antiq.  XVI.  7,  10).  Marriage,  a  type  of 
Christ's  relation  to  the  Church  (Eph.  5  :  32),  should  have 
the  same  permanence. 


2 


1  Cf.  von  Hofmann,  Weissag.,  Mann  u.  Weib,  p.  65  sq. 

2  I  Cor.  7  :  15  is  no  relaxation  of  this  word  of  Christ.  It  is  an  exception 
caused  by  sin  like  Deut.  24  :  i  ;  and  "  Christ  gives  the  cause  to  seek,  the 
apostle  to  suffer  divorce."  (Gerhard.)  The  inspired  apostoUc  permis- 
sion, together  with  the  declaration  of  Christ,  justify  the  Luth.  Church  in 
holding  that,  "unjust  is  the  tradition  which  forbids  an  innocent  person  to 
marry  after  divorce"  (Sm.  Art.  App.,  p.  351,  78),  while  firmly  maintaining 
with  Luther  (Erl.  Ed.  51  :  47)  that  there  should  be  no  divorce  for  difference 
of  faith.  (Form.  Con.  C.  XII.,  Epit.  531,  19;  Sol.  Decl.  669,  24.)  The 
position  of  Luther,  who  restricted  divorce  to  the  two  causes,  adultery  and 
malicious  desertion,  which  are  scripturally  sanctioned,  obtained  at  first  in 
the  Luth.  Church.  (Sermon  vom  ehl.  Stand  (1519)  Erl.  Ed.  16:4934.; 
Ausleg.  des  7  Kap.  des  i  Cor,  Br.  (1523)  51  :  36  sq. ;  Walch,  VIII.  1056  sq.; 
Ein  Predigt  vom  Ehestand  (1525)  17  :  ii6sq. ;  Letter  to  the  council  and 
ministers  at  Domitsch  (Aug.  1525)  53  :  326;  De  Wette,  III.  22;  Von  Ehe- 
sachen  (1530)  23  :  144  sq. ;  Ausleg.  von  Matt.  5  :  31  (1532)  43  '■  120,  Walch, 
VII.  452;  Pred.  iiber  Matt.  19  :  1-19.  (1537)  44  =  131  sq. ;  Walch,  VII.  961 
sq.).  The  laxer  view  of  Melanchthon,  which  included  cruelty,  gained  accept- 
ance after  the  close  of  the  17th  century. — Cf.  Chemnitz  Exam.  (Ed.  Preuss, 
p.  496  sq.;  Gerhard,  Loci  (Ed.  Preuss)  VII.  369,  espec.  Sec.  III.  i,  p.  571 
sq. ;  Harless,  Die  Ehescheidungsfrage ;  Ethics,  p.  441  sq. ;  Martensen,  Ethics, 
III.  5osq. ;  Frank,  Chrl.  Sittl.  II.  400  sq. ;  Richter,  Kirchenrecht,  p.  635; 
Walther,  Amer.  Pastoraltheol.  (3d  ed.)  242  sq. 


174  THE  GOSPEL  OF  ST.  MARK.  [x.  13-15. 

13-16.  And  they  brought  unto  him  little  children,  that  he  should  touch 
them  :  and  the  disciples  rebuked  them.  But  when  Jesus  saw  it,  he  was 
moved  with  indignation,  and  said  unto  them,  Suffer  the  little  children  to 
come  unto  me ;  forbid  them  not :  for  of  such  is  the  kingdom  of  God. 
Verily,  I  say  unto  you,  Whosoever  shall  not  receive  the  kingdom  of  Ciod  as 
a  little  child,  he  shall  in  no  wise  enter  therein.  And  he  took  them  in  his 
arms,  and  blessed  them,  laying  his  hands  upon  them. 

Ver.  13.  And,  while  Jesu.s  was  still  in  the  house  (ver. 
10),  they,  fathers  and  mothers,  brought  unto  him  littl: 
children  and  infants  (Luke  18  :  15),  that  .  .  .  them,  by 
laying  on  hands  (Matt.  19  :  13),  so  that  the  children  migiit 
receive  of  His  blessed  power.  Children  are  unblessed 
without  Jesus.  And  .  .  .  them,  not  only  because  they 
did  not  wish  to  be  disturbed  in  their  conversation  with 
Jesus,  but  also  because  they  thought  it  inconsistent  with 
the  dignity  of  Christ.  Ver.  14.  But  .  .  .  indignation,  1 
because  His  disciples  so  little  knew  His  mind,  and  so 
soon  forgot  the  previous  instruction  (9  :  36  ;  Matt.  18  :  3). 
He  said  .  .  .  not.  With  this  double  antithetic  com- 
mand, that  sharply  rebukes  the  disciples,  Christ  grants 
approach  "  to  those  who  are  not  yet  of  age  to  know  how 
much  they  need  His  grace." — Calvin.  For  (?/such,  little 
children  and  those  like  them  in  true  simplicity,  humility, 
and  helplessness,  is  the  kingdom  of  God  (i  :  15),  not  by 
natural  possession  (John  3  :  3,  5)  but  by  non-obstructive 
receptivity  for  redeeming  grace.  Ver.  15.  Verily  (3  :  28) 
.  .  .  therein.  Child-nature  is  the  proper  state  for  obtain- 
ing the  kingdom,  and  even  adults  who  enter  must  become 
as  children  in  spirit  (Matt.  18:3).  "  If  Christ  will  not 
save  any  one,  except  he  become  a  child,  how  much  more 
does  He  save  those  who  are  children  before." — LUTHER. 
Therefore,  Ver.  16,  lie  took  tJicin  in  his  arms  (9  :  36), 
blessed  them  individually,  laying   his   hands   upon  them, 

1  This  severe  word  {jiyavaKTrjcev)  is  nowhere  else  attributed  to  Jesus. 


X.  i6,  17.]  CHAPTER  X.  175 

which  was  the  channel  of  His  words  of  blessing  (5  :  23). 
This  was  a  real  invoked  (Matt.  19  :  13)  blessing,  not  de- 
pendent upon  nor  commensurate  with  the  understanding 
of  the  children.  It  was  not  instituted  as  a  rite,  but  forms 
the  spiritual,  although  not  historic,  foundation  of  infant- 
baptism,  and  is  its  justification.^  "  Infants  are  renewed 
by  the  Spirit  of  God,  according  to  the  capacity  of  their 
age,  till  that  power  which  was  concealed  within  them 
grows  by  degrees,  and  becomes  fully  manifest  at  the 
proper  time." — Calvin. 

17-22.  And  as  he  was  going  forth  into  the  way,  there  ran  one  to  him, 
and  kneeled  to  him,  and  asked  him.  Good  Master,  what  shall  I  do  that  I 
may  inherit  eternal  life  ?  And  Jesus  said  unto  him.  Why  callest  thou  me 
good  ?  none  is  good  save  one,  even  God.  Thou  knowest  the  command- 
ments. Do  not  kill.  Do  not  commit  adultery.  Do  not  steal.  Do  not  bear  false 
witness.  Do  not  defraud,  Honour  thy  father  and  mother.  And  he  said  unto 
him,  Master,  all  these  things  have  I  observed  from  my  youth.  And  Jesus 
looking  upon  him  loved  him,  and  said  unto  him.  One  thing  thou  lackest : 
go  sell  whatsoever  thou  hast,  and  give  to  the  poor,  and  thou  shalt  have 
treasure  in  heaven :  and  come,  follow  me.  But  his  countenance  fell  at  the 
saying,  and  he  went  away  sorrowful :  for  he  was  one  that  had  great  pos- 
sessions. 

Ver.  17.  And  as  ]&s\x'?,  tvas  going  forth  \nto\.\\&^B.y, 
out  of  the  house  (ver.  10),  on  the  road  of  journey,  there 
ran  eagerly  to  him  a  young  man  (Matt.  19  :  22),  the 
ruler  of  a  local  synagogue  (Luke  18  :  18),  who  kneeled 
in  reverence  for  Christ  (cf.  3:11;  5=6),  and  asked  .  .  . 
life?  The  ruler  addresses  Jesus  as  good,  not  in  compli- 
ment or  flattery,  but  in  truth,  because  he  believes  the 
high  attribute  of  goodness  attainable  by  man.  There- 
fore he  asks  what  good  thing  (Matt.  19  :  16)  he  must  do 
to  gain  eternal  life.  This  was  a  question  often  asked  of 
rabbis ;  and  it  combines  with  the  memory  of  the  king- 
dorn  as  an  allotted  gift  (inherit),  the  pharasaic  notion  of 

1  Cf.  Luther,  Walch,  VII.  983  sq. 


176  THE  GOSPEL  OF  ST.  MARK.  [x.  17,  18. 

obtaining  by  a  special  meritorious  act  life  eternal,  wliich 
conception  was  known  more  clearly  only  to  the  later 
Jews  (Dan.  12  :  2  ;  Ecclus.  2  :  23  ;  15  :  3),^  although  life 
as  the  highest  and  best  of  all  possessions  was  always 
emphasized  (Deut.  34  :  4,  7  ;  Ps.  27  :  13  ;  34  :  12  ;  Pro  v. 
6  :  23  ;  8  :  35).  This  life  eternal,  as  the  absolute  anti- 
thesis to  death,  receives  its  highest  fulfilment  and  bless- 
ing with  the  coming  of  salvation  in  Christ  (Rom.  6  :  23  ; 
Col.  3:4:2  Tim.  I  :  10),  and  therefore  is  not  only  a 
future  one  as  the  Synoptists  ^  show  (Matt.  19:  16;  Mark 
10  :  30;  Luke  10  :  25  ;  18  :  18),  but  a  present  one  as 
confirmed  by  John  (3  :  13,  16;  5  :  39,  40;  17  :  3)  and 
Paul  (2  Cor.  2  :  16;  4:11;  Phil.  2  :  16).  The  question 
after  life  eternal  is  a  blessed  one  if  asked  not  in  work- 
righteousness,  but  in  reliance  upon  divine  grace  in  Jesus. 
Ver.  18.  Hesaid  to  the  ruler,  Why  .  .  .  good^  .  .  .  God. 
Christ  refuses  to  be  called  good,  not  because  He  was  not 
thus,  nor  to  suggest  a  development  necessary  for  Himself, 
nor  to  contrast  His  perfect  human  consciousness  with  God, 
nor  to  lead  to  the  confession  of  His  divinity.  Good  is 
repudiated  as  connected  with  "  Master,"  *  because  applied 

1  Delitzsch  (Lect.  on  O.  T.  Theol.  Tar.  27  Hades)  says  that  the  O.  T. 
apocrypha  show  that  "the  religious  consciousness,  from  premises  which 
revelation  offers,  gradually  drew  the  conclusion,  that  man  trusting  upon 
God  attained  through  death,  what  could  not  be  reached  without  death, 
namely,  the  perfect  life  in  communion  with  God.  But  only  the  N.  T.  fact 
of  redemption  offers  certainty  and  puts  an  end  to  the  wavering."  Cf.  also 
Ohler,  O.  T.  Theol.,  p.  169,  174,  514,  551,  559. 

'-  The  synoptists,  while  not  applying  the  term  life  eternal  to  the  present, 
know  of  the  present  blessedness  of  this  life  as  is  shown  by  the  blessings  of 
the  Sermon  of  the  Mount.     See  Nosgen,  I.,  p.  283. 

3  Matt.  19  :  17,  "  Why  askest  thou  me  concerning  that  which  is  good  .'" 
must  be  inserted  after  the  question  of  Mark. 

*  Stier  (II.  325)  notes  that  this  is  different  from  John  10  :  11,  "I  am  the 
good  shepherd,"  which  is  to  be  interpreted  by  the  sense  of  "good  "  in  this 
passage. 


X.  8i-2o.]  CHAPTER  X.  177 

SO  superficially  to  sinful  man.  God  alone  is  good,  because 
He  alone  has  the  full  inner  harmonious  perfection.  Man 
even  at  the  best  can  receive  goodness  but  imperfectly. 
"  The  Saviour  will  not  suffer  this  word  'good,'  because 
the  Pharisee  does  not  direct  it  toward  God." — Luther. 
To  his  good-will  (Rom,  7:12)  Christ  refers,  when  He 
says,  Ver.  19,  Thou  .  .  .  commandments,  for  whose 
observation  life  is  promised  (Lev.  18:5;  Deut.  30  :  19). 
In  holding  up  the  required  standard  of  the  law,  without 
any  rabbinic  tradition,  Christ  establishes  no  righteousness 
of  the  law  (Rom.  10  :  5),  but  only  vindicates  its  suflfi- 
ciency,  if  kept.  "  What  God  hath  commanded  must  be 
better  than  all  commandments  of  men,  even  though  they 
were  the  most  beautiful." — LUTHER.  The  second  table 
is  cited,  because  it  could  more  readily  bring  to  the  con- 
sciousness of  the  self-righteous  man  (cf.  Luke  18  :  11,12) 
his  defect  of  love  (Matt.  19  :  19),  that  would  prove  a 
want  of  piety.  The  commandments  are  mentioned  in 
order  from  the  fifth  to  the  tenth,  which  is  combined  with 
the  ninth  after  the  manner  of  Lev.  19  :  13  ;  Deut.  24 :  14 ; 
Mai.  3  :  5,  because  with  the  rich  young  man  coveting 
would  take  the  form  of  withholding  what  was  due  and 
defrauding  (i  Cor.  6  :  J,  8  ;  i  Tim.  6:5;  James  5  :  4). 
The  fourth  commandment  is  the  last  because  the  funda- 
mental one  (7  :  10),  and  apt  to  be  regarded  by  the  young 
ruler  as  no.  longer  applicable  to  himself.  Thus  Christ 
departs  from  the  recognized  order  of  the  commandments 
not  in  arbitrary  freedom,  but  in  wise  pastoral  application 
to  the  young  man,  who,  Ver.  20,  said  .  .  .  youth.  The 
young  ruler  in  his  atomistic  (these  things)  self-righteous- 
ness answers  at  once,  asserting  especially  in  answer  to  the 
fourth  commandment  his  complete  observance  since 
earliest  youth  (2  Tim.  3:15).  He  was  truthful,  but  con- 
founds blamelessness  "  touching  the  righteousness,  which 


12 


178  THE  GOSPEL  OF  ST.  MARK.  [x.  21,  22. 

is  in  the  law  "  (Phil.  3  :  6),  with  true  goodness  and  love. 
Ver.  21,  And  .  .  .  him.  Despite  blind  self-righteous- 
ness the  young  man  had  an  eager,  earnest  longing  for  the 
spiritual.  For  this  he  received  Christ's  love  of  apprecia- 
tion, and  for  his  blindness  the  love  of  compassion. 
Therefore  Christ  said,  One  .  .  .  lackest  (Luke  10  :  42), 
but  in  it  shall  thy  whole  love  be  tested :  go  .  .  . 
heaven,  glory  and  honor  before  God  (Matt.  6  :  2),  and 
recompense  from  the  believing  poor  (Luke  16  :  9):  and 
.  .  .  follow  me.  This  urgent  invitation  to  discipleship 
was  the  motive  for  the  preceding  command,  which 
demands  no  supererogatory  work  nor  sanctions  commun- 
ism, but  sought  to  deliver  the  young  man  from  the  love 
of  riches  by  their  complete  surrender,  the  only  help  in 
this  individual  case.  Riches  must  not  hinder  salvation 
(l  Tim.  6  :  17).  They  affected  this  in  the  young  ruler, 
for,  Ver.  22,  his  .  .  .  fell,  became  gloomy,  and  .  .  . 
sorrowful,  "  Through  the  overpowering  love  of  what 
was  valueless,  he  lost  the  possession  of  what  was  of  great- 
est price." — Augustine. 

23-31.  And  Jesus  looked  round  about,  and  saith  unto  his  disciples,  How 
hardly  shall  they  that  have  riches  enter  into  the  kingdom  of  God  !  And 
the  disciples  were  amazed  at  his  words.  But  Jesus  answereth  again,  and 
saith  unto  them,  Children,  how  hard  is  it  for  them  that  trust  in  riches  to 
enter  into  the  kingdom  of  God  !  It  is  easier  for  a  camel  to  go  through  a 
needle's  eye,  than  for  a  rich  man  to  enter  into  the  kingdom  of  God.  And 
they  were  astonished  exceedingly,  saying  unto  him.  Then  who  can  be  saved  ? 
Jesus  looking  upon  them  saith,  With  men  it  is  impossible,  but  not  with 
God:  for  all  things  are  possible  witli  God.  Peter  began  to  say  unto  hnn, 
Lo,  we  have  left  all,  and  have  followed  thee.  Jesus  said.  Verily  I  say  unto 
you,  There  is  no  man  that  hath  left  house,  or  brethren,  or  sisters,  or  mother, 
or  father,  or  children,  or  lands,  for  my  sake,  and  for  the  gospel's  sake,  but 
he  shall  receive  a  hundredfold  now  in  this  time,  houses,  r.nd  brethren,  and 
sisters,  and  mothers,  and  children,  and  lands,  with  persecutions ;  and  in  the 
world  to  come  eternal  life.  But  many  that  are  first  shall  be  last ;  and  the 
last  first. 

Ver.  23.  Jesus    .  .  .  about  on  His  disciples,  and  saitl] 


X.  23-27.]  CHAPTER  X.  179 

.  .  .  God,  in  its  eternal  consummation  (i  :  15).  Ver.  24. 
When  the  disciples  .  .  .  amazed  at  the  great  danger  of 
riches,  Jesus  -  •  .  again,  addressing  them  in  affectionate 
solicitude,  Children  (2:5;  5  :  34  ;  John  13  :  33),  and  con- 
firms the  danger  of  having  riches  to  be  the  trusting  ^  in 
them  (Ps.  52  :  7  ;  62  :  10;  Prov.  1 1  :  28  ;  Matt.  6  :  21  ; 
I  Tim.  6  :  17).  As  so  many  do  this,  Ver.  25,  It  .  .  . 
God.  With  a  proverbial^  expression,  which  is  not  to  be 
weakened  by  reading  cable  {xatukov^  for  camel  {y.aii-jlirJ^  and 
by  supposing  the  needle's  eye  to  be  a  narrow  gate,  Jesus 
asserts  the  impossibility  of  the  rich  (cf.  Isai.  53  :  9)  being 
saved.  Ver.  26,  The  disciples  were  .  .  .  saved  ?  In 
greatest  astonishment  the  disciples,  who  know  how  all 
men  both  rich  and  poor  seek  possessions  (i  Tim.  6  :  9) 
and  notice  some  desire  in  their  own  hearts,  ask,  who,  if  it 
be  so  impossible,  can  be  saved.  "  Salvation  is  not  to  be 
taken  as  such  an  easy  and  small  matter,  for  then  we  will 
not  be  concerned  about  it.  What  we  hold  difificult,  we 
seek  earnestly  "  (Phil.  2  :  12). — Canstein,  Starke.  Ver. 
27.  Jesus  .  .  .  God.  Christ  now  speaks  as  a  "  pleasant, 
faithful  teacher," — LUTHER,  and  "after  men  have  been 
bowed  down  teaches  them  to  rely  on  the  grace  of  God 
alone." — Calvin.  Men  cannot  free  themselves  from  the 
dangerous  power  of  riches,  but  God,  who  can  accomplish 
all  things  not  inconsistent  with  His  holiness,  wisdom,  and 
love,  grants  the  prevenient  and  preserving  grace,  impart- 
ing to  all-powerful  faith  (9  :  23)  its  inward  strength  (Col. 
2:12;  I  Peter  i  :  5).  The  greatest  comfort  to  us  weak, 
sinful  men  is  that  God  is  greater  than  our  heart  (i  John 
3  :  20).     Ver.  28.   Then  Peter,  forgetting  what   God  had 

1  "  For  them  that   trust  in  riches,"  wanting  in  N,  B,  \,  is  to  be  retained 
accdg.  to  A,  C,  D,  N.    (Keil,  p.  109.) 

2  Cf.  a  similar  proverb  about  the  elephant  in  the  Talmud,  Ber.  55b,  and 
in  the  Koran,  Sur.  7  :  38. 


l8o  THE  GOSPEL  OF  ST.  MARK.  [x.  28-31. 

done  for  the  twelve,  in  self-complacency  compares  their 
denial  with  the  rich  young  man.(ver.  22),  and  says,  Lo  .  .  . 
followed  thee.  The  disciples  had  truly  forsaken  all  they 
had  (i  :  20)  for  Christ,  but  Peter  recounts  it  in  a  spirit  of 
boastfulness  and  asks  for  the  reward  (Matt.  19  :  27).  What 
was  all  in  comparison  with  Christ  ?  "  All  which  ?  C 
blessed  Peter,  the  rod,  the  net,  the  boat  ?  the  craft  ? 
These  things  dost  thou  tell  me  of  as  all." — Chrysostom. 
Ver.  29.  Verily  ...  no  man  (cf.  Tim.  4:8).  .  .  house, 
the  dear  ones  of  the  family,  or  .  .  .  gospel's  (8  :  35),  Ver. 
30,  but  .  .  .  hundredfold,  the  completest  ^  recompense, 
now  .  .  houses  of  friends  that  receive  him,  spiritual 
brethren  .  .  .  sisters  (i  Tim.  5:1,2),  mothers  in  Christ 
to  care  for  him  (Rom.  16  :  13),  but  no  fathers,  for  there  is 
but  one  spiritual  father  (i  Cor.  4  :  15),  and  children,  as 
many  as  he  begets  by  the  gospel  (1  Cor.  4  :  15),  and  lands 
through  the  common  possessions  of  believers  (Acts  2  :  44  ; 
4  :  32).  Thus,  though  poor,  the  believers  possess  all 
things  (2  Cor.  6  :  10)  and  all  are  theirs  (i  Cor.  3  :  22), 
with  persecutions,  which  are  added  as  a  special  bless- 
ing (Matt.  5  :  10;  Rom.  5:3:2  Cor.  12  :  10;  Phil,  i  :  29  ; 
2  Thess.  1:4:2  Tim.  3:11:  i  Peter  i  :6;3:  14:  4:  12; 
Hebr.  12  :  6) ;  and  .  .  .  come,  the  glorious  future  age  in 
which  the  messianic  reign  is  complete  (i  Peter  4  :  11  : 
Hebr.  i  :  8  ;  9  :  26  :  Rev.  i  :  6,  8 :  4:9,  10,  etc.),  eternal 
life  (ver.  17),  "  the  all-embracing  unity,  consummation,  ful- 
ness, and  depth  of  all-compensating  retribution." — Lange. 
"  How  faithful  is  God  !  and  how  richly  He  rewards  the 
duty  that  we  owe  Him  without  all  recompense  "  (Hebr. 
11:6). — Hedinger,  Starke.  Ver.  31.  But,  adds 
Christ,  many  .  .  .  first  (Luke  13  :  30).  This  word  of 
warning,  which  the  parable  of  the  laborers  in  the  vine- 

^  Ten,  the  number  of  perfection,  ten  times. 


X.  3 1 -34-]  CHAPTER  X.  l8i 

yard  (Matt.  20  :  i  sq.)  unfolds,  is  directed  against  the 
wrong  spirit  of  seeking  reward,  by  which  those  first  in 
this  life  in  honor,  work,  gifts,  self-denial,  shall  be  last  in 
eternity  ;  while  the  last  here,  who  have  relied  upon  grace, 
shall  be  first.  Grace  is  the  law  of  God's  kingdom,  and 
even  reward  is  of  grace  (cf.  Luke  17  :  10). 

32-34.  And  they  were  in  the  way,  going  up  to  Jerusalem;  and  Jesus  was 
going  before  them :  and  they  were  amazed ;  and  they  that  followed  were 
afraid.  And  he  took  again  the  twelve,  and  began  to  tell  them  the  things 
that  were  to  happen  unto  him,  saying,  Behold,  we  go  up  to  Jerusalem  ;^  and 
the  Son  of  man  shall  be  delivered  unto  the  chief  priests  and  the  scribes; 
and  they  shall  condemn  him  to  death,  and  shall  deliver  him  unto  the  Gen- 
tiles ;  and  they  shall  mock  him,  and  shall  spit  upon  him,  and  shall  scourge 
him,  and  shall  kill  him ;  and  after  three  days  he  shall  rise  again. 

Ver.  32.  In  the  way  (ver.  17)  leading  to  Jerusalem, 
Jesus  .  .  .  going  before  the  disciples  with  bold  and  calm 
resolve  ;  and  they,  the  twelve,  were  amazed  (ver.  24)  at 
the  calm  majesty  with  which  their  Lord  proceeded  toward 
the  city,  where  they  knew  great  enmity  awaited  Him  ; 
and  they  that  followed,  other  disciples,  were  afraid,  in 
dread  of  things  to  come.  "  What  a  scene,  Jesus  walking 
in  lonely  majesty  toward  death,  and  behind  Him  in  awful 
reverence  and  mingled  anticipations  of  dread  and  hope," 
— Farrar,  His  disciples.  And  he  .  .  .  twelve  closely  to 
Himself,  and  began  to  tell  of  His  sufferings  (8  :  31),  their 
place.  His  deliverance  by  betrayal  to  the  chief  priests 
(14  :  10),  who  would  deliver  Him  to  the  Gentiles  (15  :  i  sq.), 
the  mocking  (15  :  20),  spitting  (15  :  19),  scourging  (15  :  15), 
ending  with  death  by  crucifixion  (Matt.  20  :  19)  and 
resurrection.  "  He  came  to  His  passion,  and  wiUing  it, 
not  in  ignorance  nor  by  constraint." — Chrysostom. 

35-45.  And  there  come  near  unto  him  James  and  John,  the  sons  of 
Zebedee,  saying  unto  him,  Master,  we  would  that  thou  shouldest  do  for  us 
whatsoever  we  shall  ask  of  thee.     And  he  said  unto  them,  What  would  ye 


l82  THE  GOSPEL  OF  ST.  MARK.  [x.  35-37. 

that  I  should  do  for  you  ?  And  they  said  unto  him,  Grant  unto  us  that 
we  may  sit,  one  on  thy  right  hand,  and  one  on  thy  left  hand,  in  thy  glory. 
But  Jesus  said  unto  them,  Ye  know  not  what  ye  ask.  Are  ye  able  to  drink 
the  cup  that  I  drink  ?  or  to  be  baptized  with  the  baptism  that  I  am  bap- 
tized with  ?  And  they  said  unto  him,  We  are  able.  And  Jesus  said  unto 
them,  The  cup  that  I  drink  ye  shall  drink ;  and  with  the  baptism  that  I  am 
baptized  withal  shall  ye  be  baptized  ;  but  to  sit  on  my  right  hand  or  on  7ny 
left  hand  is  not  mine  to  give  :  but  it  is  for  them  for  whom  it  hath  been  pre- 
pared. And  when  the  ten  heard  it,  they  began  to  be  moved  with  indigna- 
tion concerning  James  and  John.  And  Jesus  called  them  to  him,  and 
saith  unto  them,  Ye  know  that  they  which  are  accounted  to  rule  over  the 
Gentiles  lord  it  over  them  ;  and  their  great  ones  exercise  authority  over 
them.  But  it  is  not  so  among  you ;  but  whosoever  would  become  great 
among  you,  shall  be  your  minister  ;  and  whosoever  would  be  first  among 
you,  shall  be  servant  of  all.  For  verily  the  Son  of  man  came  not  to  be 
ministered  unto,  but  to  minister,  and  to  give  his  life  a  ransom  for  many. 

Ver.  35.  There  .  .  .  John  (i  :  19),  who,  through  their 
mother^  (Matt.  20  :  20),  to  whose  desire  they  acquiesce 
against  their  better  knowledge  (9  :  35  ;  10  :  31),  ask  for 
the  promise  to  have  a  favor  granted  before  announcing 
it.  Ver.  36.  But  Jesus  said  .  .  .  you?  not  because  He  is 
ignorant  of  their  thoughts  (2  :  8),  but  that  in  speaking 
them  out  they  may  be  laid  open  to  themselves  and  all,  to 
be  corrected.  Ver.  37.  TJicy  said',  Grant  .  .  .  glory. 
This  high  aspiration  of  the  sons  of  Zebedee,  showing 
their  character  (3  :  17),  was  prompted  by  the  promise 
Matt.  19  :  28,  and  their  peculiar  election  (5  :  37 ;  9  :  2). 
The  petition  for  places  next  to  Christ  in  honor  and  power, 
while  indicating  faith  in  His  glorious  kingly  rule,  is  full 
of  self-seeking  pride  and  desires  glory,  though  Christ  has 
just  spoken  (ver.  34)  of  suffering.  "  The  flesh  always 
desires  to  become  glorious  before  it  is  crucified,  to  be- 
come   exalted    sooner   than   it   is   humbled." — LUTHER. 

1  Mark's  omission  of  the  mother  is  no  contradiction,  for,  "  who  acts 
through  another  person,  acts  through  himself."  (Cf.  Matt.  8  :  5  and  Luke 
7:3;  John  3  :  22 and 4  :  i.)  Robinson,  Harm,  219;  Tertull.  on  Bapt.  C. 
XI. ;  Augustine,  De  Cons.  II.  LXIV.  124. 


X.  38-4I-]  CHAPTER  X.  183 

Ver.  38.     But  .  .  .  seek.     You  are  ignorant  of  what  your 
request  includes  for  you.     *'  They  sought  the  exaltation, 
but   they  did  not   see   the  step."— AUGUSTINE.     There- 
fore Christ  says,  Are  .  .  .  that  I  drink?     The  cup,  desig- 
nating here  the  inner  experience  of  suffering  willingly  re- 
ceived, is   in   its  full  sense  for  Christ   not  the   partaking 
(Ps.   16  :   5)  of  the  cup   of   rejection    (Ps.    75    :  8  ;   Ezek. 
23  :  31  ;   Rev.  14  :  10),  although  it    is  the   taking  of  "the 
cup    of  fury    and  staggering"   (Ps.  60  :  3  ;  Isai.  51  :   17) 
as  punishment  (Jer.  49  :  12)  in  tasting  God's  wrath  even 
unto  death  (14  :  36),  which  Christ   underwent  vicariously 
(Isai.  53  :  5  ;  2  Cor.  5:21)  changing  the  cup  of  fury  into 
the    "cup   of    salvation"    (Ps.    116   :    13).       To    the  cup 
is  added  the  baptism,  which,  looking  to  the   suffering  as 
endured  (Luke   12  :  50),  expresses  it  under  the  picture  of 
the    floods  that    go  over  the  soul    (Ps.  42  :   7 ;  69  :   2 ; 
124  :  41).     In  these  Christ  died  and  arose   (Rom.   6  :   4). 
These  James  and  John  promise  to  undergo,  saying,  Ver. 
39,    We    .    .    .   able,   hastily    like   Peter  (John    13   :  37). 
Christ,  recognizing   their  willing   (14  :   38)   love,  foretells 
that  they  shall  suffer  with  Him,  which  James  experienced 
first  and  John  last.     All  that  are  Christ's  must  drink  His 
cup  (2  Cor.  4:10;  Gal.  6:17:   i  Pet.  4:13)  before  com- 
ing to  His  glory  (Rom.  8  :  17).     Ver.  40.     But  .  .  .  pre- 
pared.      Not  even  the   Son  can  by  His  own  preference  or 
of  Himself  alone  (John   8  :  28)  give  special  glory  (i   Cor. 
15  :  41)  above  that  of  all  saints  (2  Tim.  2  :  ii,  12  ;   i  John 
3:2;  Rev.  3:21),  but  the  Father  (Matt.  20  :  23),  according 
to  whose  appointment  the  Son  gives  the  kingdom  (Luke 
22  :  29),  and  to  whom  the  Son  is  finally  subjected  (i  Cor. 
15  :  28)  has  prepared  it   (Matt.  25  :  34)  in    His  eternal 
purpose.     Ver,  41.     When  .  .  .  indignation  (ver.  14)  be- 
cause of  equal   ambition   and  jealousy  (9  :  34).     "  There 
was  not  one  of  them  who  would  willingly  yield  to  others, 


i84  THE  GOSPEL  OF  ST.  MARK.  [x.  42-45. 

but  each  one  secretly  cherished  within  himself  the  ex- 
pectation of  the  primacy." — Calvin.  Ver.  42.  There- 
fore y<'.y;/j'  called  tJieni  to  Hivi  (9  :  35)  and  &2iWcy  .  .  .  ac- 
counted/ recognized,  to  rule  .  .  .  them.  The  disciples 
are  bidden  to  recall  how  in  the  worldly  kingdoms  those 
received  as  rulers  and  called  great  overrule  (Acts  19  :  16  ; 
I  Peter  5  :  3)  the  will  and  interests  of  their  subjects  accord- 
ing to  their  arbitrary  sovereignty.  The  ruling  ambition  is 
characteristic  of  all  Gentile  kingdoms.  Ver.  43.  But  .  ..^ 
you.  The  kingdom  of  Christ  has  a  different  law  of  great- 
ness. Whosoever  .  .  .  Ver.  z|4,  ,  .  .  311(9:35).  Great- 
ness in  Christ's  kingdom  consists  in  service,  the  primacy 
in  being  a  bondservant  (i  Cor.  9  :  19).  Under  the  one  Lord 
and  Master  (John  13  :  13),  the  head  of  the  Church  (Eph. 
I  :  22  ;  Col.  I  :  18),  even  the  spiritual  power  to  be  exercised 
through  the  word  (Matt.  16  :  19  ;  18  :  18  ;  2  Cor  10  :  8  ; 
13  :  10)  is  no  lordship  over  faith  and  life  (2  Cor.  i  :  24 ; 
I  Peter  5  :  3).  Those  who  have  rule  (i  Cor.  12  :  28  ;  Hebr. 
13  :  17)  as  shepherds  (Acts  20  ;  28)  are  to  use  their  of^ce 
for  service  (2  Cor.  4:5;  Phil,  i  :  i) :  "  My  ofifice  is  only 
a  service,  which  I  should  perform  freely  for  all." — 
Luther.  Ver.  45.  For  .  .  .  the  Son  of  man  (2:  10)  .  .  . 
minister.  The  king  himself  was  a  servant  who,  as  proph- 
esied (Isai.  43  :  24,  25),  came  not  for  rule  and  judgment 
(John  3  :  17)  but  as  a  "deacon"  of  all  (Luke  22  :  27  ; 
John  13:1  sq.).  His  highest  service  was  to  give  .  .  . 
many.  The  giving  of  life  by  the  Son  of  man  was  ntit 
only  an  example  of  love  (John  10  :  12,  18;  15  :  13)  for 
men  (i  John  3  :  16),  but  especially  a  price  of  redemption 
freeing  from  punishment  (Exod.  21  :  30 ;  Numb.  31  :  30; 
Prov.  1 1  :  8  ;  2 1  :  1 8)  and  the  atoning  sacrifice  (Lev.  17:  1 1  ; 
Ps.   49   :   7,    8;    Isai.  53  :    10,   12;   Mark    14   :  24;  Rom. 

^  For    this   sense  of  ^dko'vvtzc,  see    Luke  22  :  24 ;  Gal.   2  :  6,  9.     Winer, 
p.  613. 


X.  45.  46.]  CHAPTER  X.  185 

3:25;  I  Cor.  1 1  :  24,  25).  Redeeming  from  sin  (14  :  24  ;  2 
Cor.  5  :  19;  Tit.  2  :  14 ;  I  Pet.  2  :  24),  death  (Hebr.  5  :  7, 
8)  and  Satan  (Hebr.  2  :  14),  its  value  was  not  only  that  of 
the  man  Christ  Jesus  (i  Tim.  2  :  6),  in  obedience  (Rom. 
5  :  19;  Heb.  9  :  14)  shedding  His  blood  (Eph.  i  :  7  ;  i 
Peter  i  :  19),  but  it  was  the  blood  of  God  (Acts  20  :  28 ;  i 
John  I  :  7)  offered  in  the  form  of  a  servant  (Phil.  2  :  7). 
It  was  a  ransom  primarily  as  an  equivalent/  and  then  a 
substitution  for  the  many,  the  sinful  mass  of  men  (Rom. 
5  :  15,  19).  "The  death  of  Christ  is  the  complete  atone- 
ment of  the  world  (Rom.  5  :  10 ;  i  John  2  :  2)."— 
Starke. 

46-52.  And  they  come  to  Jericho  :  and  as  he  went  out  from  Jericho,  with 
his  disciples  and  a  great  multitude,  the  son  of  Timaeus,  Bartimaeus,  a  blind 
beggar,  was  sitting  by  the  way  side.  And  when  he  heard  that  it  was  Jesus 
of  Nazareth, he  began  to  cry  out,  and  say,  Jesus,  thou  son  of  David,  have 
mercy  on  me.  And  many  rebuked  him,  that  he  should  hold  his  peace  :  but 
he  cried  out  the  more  a  great  deal,  Thou  son  of  TJavid,  have  mercy  on  me. 
And  Jesus  stood  still,  and  said.  Call  ye  him.  And  they  call  the  blind  man, 
saying  unto  him.  Be  of  good  cheer :  rise,  he  calleth  thee.  And  he,  casting 
away  his  garment,  sprang  up,  and  came  to  Jesus.  And  Jesus  answered 
him,  and  said,  What  wilt  thou  that  I  should  do  unto  thee  ?  And  the  blind 
man  said  unto  him,  Rabboni,  that  I  may  receive  my  sight.  And  Jesus  said 
unto  hi.m.  Go  thy  way ,  thy  faith  hath  made  thee  whole.  And  straightway 
he  received  his  sight,  and  followed  him  in  the  way. 

Ver.  46.  They  .  .  .  Jericho,  which,  about  six  hours 
from  Jeru.salem,  lay  southeast  of  the  ancient  Jericho  of 
the  Canaanites  in  the  valley  of  the  Jordan.  It  was  a 
garrison  city,  a  beautiful  wealthy  resort  amid  palm-groves 
and  balsam  gardens,  of  mildest  climate  even  in  winter, 
"  the  Eden  of  Palestine,  the  very  fairyland  of  the  old 
world."— Edersheim.2     As  Christ  went  .  .  .  multitude, 

1  avr\  does  not  express  vicariousness,  but  it  implies  it.  Luthardt,  Comp. 
(7th  ed.)  219;  Frank,  Charl.  Wahr.  II.  181. 

2  II.  394  ;  Thomson  II.  439  sq. ;  Porter,  Syria,  184. 


i86  THE  GOSPEL  OF  ST.  MARK'.  [x.  46,  47. 

who,  on  the  passover  journey  to  Jerusalem,  banded  to- 
gether for  common  protection  (Luke  10  :  30),  the  son  of 
Timaeus,  whose  common  Aramaic  name  was  Bartimaeus, 
a  patronymic  Hke  Bartholom.ew  (3  :  18),  and  who  was 
later  well  known  as  a  disciple  (ver.  52),  but  then  a  blind  ^ 
beggar  .  ,  .  way.  Ver.  47.2  When  .  .  .  Nazareth,  the 
name  told  him  by  the  people  (i  :  24),  he  .  ,  .  me  (Matt. 
9  :  27 ;  15  :  22).  With  the  plea  for  help  in  bodily  dis- 
tress Bartimaeus  connects  the  believing  confession,  that 
the  day  of  sight  for  the  blind  (Isai.  29  :  18;  35  :  5)  has 
now  come  in  the  son  of  David.  This  was  the  prominent 
Jewish  name  for  the  Messiah  and  the  basis  of  all  their 
expectations,  starting  from  prophecies  like  2  Sam.  7:12, 
13;  Isai.  7  :  13  sq.  ;  Ezek.  34:  23  sq.  Jesus  was  the 
son    of   David  by   actual   descent    on    Mary's  side^    and 

1  For  the  frequency  of  blindness  in  the  East,  see  Geikie,  p.  187. 

2  There  is  a  harmonistic  difficulty  here.  Matthew  (20  :  30)  mentions  two 
blind  men,  Mark  and  Luke  {18  :  35)  but  one.  Matthew  and  Mark  speak  of 
the  healing  when  Christ  leaves  Jericho,  Luke  as  he  enters.  It  is  not 
necessary  with  most  modern  scholars  to  ascribe  an  error  to  one  of  the  evan- 
gelists, although  the  explanation  of  Augustine,  Lightfoot,  Osiander,  which 
claims  three  different  healings,  is  not  tenable.  The  discrepancy  in  number 
cannot  be  solved  only  by  Le  Clare's  principle  :  "  Who  names  more,  em- 
braces fewer;  who  recounts  fewer  does  not  deny  more."  It  must  be  com- 
bined with  the  apparent  contradiction  of  place,  which  is  not  explained  by 
changing  "drew  nigh  "  (Luke),  to  "  be  near"  (Grotius,  Robinson),  nor  by 
accepting  two  Jerichos  (Macknight),  but  rather  by  supposing  with  Bengel, 
that  one  man  called  on  Christ  as  He  entered,  and  finding  another  in  the 
city,  they  were  both  healed  as  Christ  left.  Luke  mentions  the  man  met 
first,  and  without  specializing  the  place  of  healing  tells  of  it.  Mark  men- 
tions the  more  prominent,  and  together  with  Mattthew,  who  is  fullest,  is 
exact  as  to  place.  August.  De  Cons.  II.  LXV.  125,  126;  Trench,  Mir.  339; 
Robinson,  221,  235. 

8  von  Hoffmann  (Erfiill.  34  sq.)  traces  the  Davidic  descent  of  Jesus  to 
Joseph  alone  ;  and  Delitzsch  (Mess.  Weiss,  p.  62)  points  to  the  fact  that  in 
Jewish  law  descent  came  through  the  father,  but  he  admits  the  possibility 
of  the  Davidic  origin  of  Mary.  This  admission,  together  with  the  necessary 
virgin-birth  (Isai.    7  :  14)  of  Christ,  which  must  not  be  obscured  by  human 


X.  48-52-]  CHAPTER  X.  187 

through  Joseph  by  adoption.  Ver.  48.  Not  hindered  by 
the  people,  who  wrongly  rebuke  him,  Bartimaeus  prays 
more  urgently.  Ver.  49.  And  Jesus  .  .  .  still,  had  the 
blind  man  called,  who,  as  Mark  describes  graphically, 
Ver.  50,  cast  away  his  garment  (abbas),  outer  cloak, 
sprang  up,  came  to  /csus,  upon  whose  question  he  an- 
swered, Ver.  51.  Rabboni  1  (John  20:  16),  the  highest 
title  of  respect,  that  .  .  ,  sight,  lit.  look  up.  "  The 
most  blessed  desire  of  men  is,  that  God  may  enlighten 
them  to  eternal  life  (Eph.  i  :  18)." — Starke.  Ver.  52. 
Jesus  .  .  .  whole  (5  :  28  ;  6  :  56).  This  word  was  im- 
mediately fulfilled,  and  Bartimaeus  became  a  disciple. 
"  Faith  is  counted  of  such  high  dignity  that  salvation  is 
ascribed  to  it,  although  the  work  of  God." — LUTHER. 

law,  and  also  Luke  i  :  32 ;  Rom.  1:3;  Gal.  4  :  4,  vindicate  the  direct 
Davidic  blood  of  Jesus.     Ndsgen,  I.  99. 

1  pa/3/3owei,  whose  suffix  has  lost  its  personal  force  as  it  became  a 
title,  is  a  superlative  of  honor  for  "master"  (Rab,  Rabbi,  Rabboni).  It 
was  a  common  term,  possibly  a  Galilean  provincialism.  (Kautzsrh.)  Cf. 
Kail,  p.  113. 


CHAPTER  XI. 

i-io.  And  when  they  drew  nigh  unto  Jerusalem,  unto  Bethphage  and 
Bethany,  at  the  mount  of  Olives,  he  sendeth  two  of  his  disciples,  andsaith 
unto  them,  Go  your  way  into  the  village  that  is  over  against  you  :  and 
straightway  as  ye  enter  into  it,  ye  shall  find  a  colt  tied,  whereon  no  man 
ever  yet  sat;  loose  him,  and  bring  him.  And  if  any  one  say  unto  you, 
Why  do  ye  this  ?  say  ye.  The  Lord  hath  need  of  him  ;  and  straightway  he 
will  send  him  back  hither.  And  they  went  away,  and  found  a  colt  tied  at 
the  door  without  in  the  open  street ;  and  they  loose  him.  And  certain  of 
them  that  stood  there  said  unto  them,  What  do  ye,  loosing  the  colt  ?  And 
they  said  unto  them  even  as  Jesus  had  said:  and  they  let  them  go.  And 
they  bring  the  colt  unto  Jesus,  and  cast  on  him  their  garments  ;  and  he  sat 
upon  him.  And  many  spread  their  garments  upon  the  way;  and  others 
branches,  which  they  had  cut  from  the  fields.  And  they  that  went  before, 
and  they  that  followed,  cried,  Hosanna;  Blessed  is  he  that  cometh  in  the 
name  of  the  Lord  :  Blessed  is  the  kingdom  that  cometh,  t//e  kiiigJo7n  of 
our  father  David  ;  Hosanna  in  the  highest. 

Ver.  \.  And,  having  spent  the  sabbath  at  Bethany 
and  being  at  a  festal  meal  outside  of  the  village  (Nebe), 
at  the  house  of  Simon  the  leper,  where  Mary  anointed 
Jesus  (14  :  3  sq.  ;  Matt.  26  :  6  ;  John  12  :  i,  3),  they  .  .  . 
Bethphage  1  .  .  .  Bethany.  In  the  enumeration  of  these 
villages,  which  are  named  as  the  point  of  starting 
(Bethany)  and  the  place  where  the  preparations  for  the 
entry  began  (Bethphage),  the  order,  reverse  to  their  actual 
position  on  the  journey,  is  determined  by  their  nearness 
to  Jerusalem.  Bethphage  (house  of  figs),  which  is  no 
tlistrict,^   but   a   small  village   near  Jerusalem,  not    men- 

1  D,  the  Itala,  and  Origen  omit  "  Bethphage,"  but  it  is  well  attested  by 
theMSS. 
^  This  is  claimed  by  Lightfoot  and  Caspari  (Leben  Jesu,  p.  162). 
188 


XI.  1,  J.  I  CHAPTER  XL  l8g 

tioned  elsewhere  in  the  Scriptures  and  unknown  to-day, 
was  known  to  the  writers  of  the  Tahnud,  to  Origen,  Euse- 
bius,  and  Jerome.  East  ^  of  it  lay  Bethany  (ver.  i  ;  John 
II  :  i8),  the  modern  El-Azariyeh,^  about  two  miles  (15 
stadia,  John  ii  :  18)  from  Jerusalem  on  the  road  to 
Jericho,  and  on  the  southeastern  slope  of  the  mount  of 
Olives.  This  mountain,  also  called  Olivet  (Acts  i  :  12), 
had  many  olive-groves  on  its  sides.  Elevated  3,000  feet 
above  the  sea-level,  and  2,000  feet  above  the  temple- 
mount,  it  is  a  ridge  with  four  peaks  distant  five  stadia  (two- 
thirds  of  a  mile)  from  Jerusalem  (Jos.  Ant.  XX.  8,  6)  on  its 
eastern  side,  from  which  it  is  separated  by  the  brook  and 
valley  of  Kidron  (Jos.  Jew.  Wars,  V.  2,  i)?  It  is  men- 
tioned by  the  O.  T.  prophets  as  the  place  of  the  coming 
of  the  Lord  in  glory  and  to  judgment  (Ezek.  43  :  i  sq.  ; 
Zech.  14  :  4).  Where  the  Lord  comes  to  judge,  He  ap- 
pears first  in  mercy.  Near  Bethphage  he  sendeth  .  .  . 
disciples,  Peter  and  John  (cf.  14  :  13  and  Luke  22  :  8), 
with  the  command,  Ver.  2,  Go  .  .  .  you,  some  unknown 
place,*  straightway  .  .  .  him.  In  this  order,  which 
with  the  following  directions  shows  the  divine  prescience 
and  lordship  of  Christ,  the  disciples  are  commanded  to 
bring  the  colt  of  an  ass,°  which,  because  it  was  never 
before  used,  was  suitable  for  the  sacred  act  contemplated 
(Numb.  19  :  2  ;  Deut.  21  :  3;  i  Sam.  6  :  7;  2  Sam.  6  :  3). 
The   ass,  frequent   in  the  East,  was  originally  an   animal 

1  Robinson  (Res.  II.  103)  places  Bethany  west  of  Bethphage,  contrary  to 
uniform  ancient  tradition. 

-  Thomson,  II.  599;  Schaff,  Bible  Lands,  276. 

3  Robinson,  I.  34S  sq. ;  Thomson,  II.  464  sq.;  599  sq. 

*  Neither  Bethany  (Origen,  Weiss,  Holtzmann)  nor  Bethphage  (Kuinoel, 
Fritzsche,  Bleek,  Klostermann,  Meyer,  v.  Hofmann,  Nebe,  Morison,  Keil, 
Nosgen)  is  clearly  indicated. 

s  Mark  mentions  the  foal  alone,  because  it  was  used.  (Cf.  Matt. 
21  :  2.) 


I90  THE  GOSPEL  OF  ST.  MARK.  [xi.  j-J-l. 

of  honor  in  Israel  (Judg.  5  :  lO;  lo  :  4;  2  Sam.  17  :  23  ; 
19  :  26) ;  but  after  the  Jews  came  in  contact  with  other 
people  it  lost  this  position.  Its  use  by  Jesus  in  fulfill- 
ing Zech.  9  :  9  pointed  to  His  lowliness,  poverty  and 
peacefulness.  He,  to  further  assure  His  disciples,  adds, 
Ver.  3,  And  .  .  .  send  ^  him  back  2  hither.  The  demand 
of  the  Lord,  a  word  which  designates  Christ's  superior 
power  (5  :  19  ;  10  :  51  ;  Matt.  7:21;  8  :  2,  6,  8,  etc.)  as 
the  Messiah  (i  :  3),  is  united  with  a  human  promise  of 
immediate  return.  As  in  the  use  of  the  colt  sacredness 
and  lowliness  are  seen,  thus  in  these  words  divinity  and 
humanity  appear.  The  disciples,  Ver.  4,  ivcnt  away,  and 
as  Peter  well  remembers,  found  .  .  .  door  without,  the 
entrance  to  the  inner  court,  in  .  .  .  open  street,  i.  e.  the 
road  which  ran  round  about  the  house.  Ver.  5.  And 
certain  ,  .  .  stood  there,  probably  servants  of  the 
owner  of  the  colt,  at  first  hinder  and  then  permit,  as 
soon  as  the  disciples  speak  what  the  Lord  told  them. 
Their  believing  obedience  is  rewarded,  and  they  learn  the 
power  of  the  word  of  the  Lord.  Ver.  7.  And  .  .  . 
garments,  the  outward  cloaks,  serving  their  Master  with 
their  own  in  thoughtful  love  and  reverencing  honor  ; 
and  he  sat  .  .  .  him.  Jesus  approaches  Jerusalem  as 
king  in  obedience  to  the  divine  word  (Zech.  9  :  9),  and 
not  in  mistaken  enthusiasm.  He  openly  declares  His 
kingship  and  its  character  by  His  appearance  (ver.  2). 
Ver.  8.  And  many  of  the  people,  thronging  toward 
Jerusalem  for  the  passover,  are  attracted  by  the  action  of 
the  larger  band  of  disciples  (Luke  19  :  36),  imitate  it  and 
spread  .  .  .  way.  This  was  a  sign  of  enthusiastic  rev- 
erence (2  Kings  9  :  13),  that  laid  offerings  at  the  feet 
of    Jesus.     Its  source  as  with    the   disciples  was  God's 

1  The  present  is  preferable  accdg.  to  K,  A,  B,  C,  D,  A. 

2  "  Again  "  is  found  in  N,  B,  C,  D. 


XI.  9.  'o.]  CHAPTER  XL  191 

Spirit,    who    used    the    people    as    babes  to    perfect  the 
praise  of  the  Son  (Matt.  21  :  16).     Others   of  the  multi- 
tude spread   branches,  lit.  leafage,  palm-branches  (John 
12  :  13),  and   still  others  approached   with  leaves,  twigs, 
etc.,  twisted  together,  ivhich  they  had  cut  from  the  fields. 
Thus   they  showed   their  homage    of  Christ    as  a  royal 
victor,!  to  whom   they  would  give   their   hearts.     Ver.  9. 
And   .  .  .  cried,  as  the  disciples  had  begun  (Luke  I9:37)> 
Hosanna.      (Give  salvation  indeed!)      This   acclamation 
and  prayer   for   salvation,  taken  from   Ps.    118:25,  was 
used  at  the  feast  of  tabernacles,  when  the  altar  of  burnt- 
offering    was    joyously    surrounded,     especially    on     the 
seventh  day.     It  was  this  joyousness   and   the   messianic 
hope   attached  to  the    11 8th    Psalm    which    formed    the 
starting-point  of  the  triumphant  cry  :  Blessed  .  .  .  Lord 
(Ps.  118   :  26).     The  Messiah  fulfils    the    commission    of 
Jehovah    as    His    messenger  (Hebr.  3    :    i)  and    revealer 
(John    12  -.45).     Ver.   10.     Blessed  .  .  .  David.     Li  the 
son  of  David  (10  :  48)  has  come  the   realization  of    the 
promise  given  to  David  of  an  eternal  kingdom  (2  Sam. 
7  :  16:  Jer.  33  :  17)  with  its  glory  and  power.     Hosanna 
highest.     May  the  prayer  of  salvation   be  heard  in 
the  highest  heaven  (Luke  2  :  14)-     This  joyous  accept- 
ance of  their  king  by  Israel,  so  soon  followed  by  rejection, 
will    be    the    greeting    of    re-acceptance  (Matt.  23   :   39). 
Meantime  it  is  the  confession  of  the  Israel   of  the  N.  T. 
of  their  king  in  whose  presence  there  is  joy  and  salva- 
tion. 

II.  And  he  entered  into  Jerusalem,  into  the  temple  :  and  when  he  had 
looked  round  about  upon  all  things,  it  being  now  eventide,  he  went  out 
unto  Bethany  with  the  twelve. 

Ver.   II.     Entering  Jerusalem  Jesus  went  at  once  into 

1  It  is  this  well-known  meaning  of  strewing  branches  rather  than  the  wav 
in-  of  the  branches  at  the  feast  of  tabernacles  which  is  here  intended. 


192  THE  GOSPEL  OE  ST.  MARK.  [xi.  11-13. 

.  .  .  temple,  His  Father's  house  (Luke  2  :  49)  ;  and 
when  .  ,  .  things,  not  with  the  astonishment  of  a  stranger, 
but  with  the  eyes  of  the  holy  judge  noticing  the  pro- 
fanation of  the  temple  (ver.  15),  it  being  now  eventide 
.  .  .  Bethany.  This  He  did  every  evening  (ver.  19)  until 
Thursday  for  the  sake  of  rest  and  safety. 

i2-r4.  And  on  the  morrow,  when  they  were  come  out  from  Bethany,  he 
hungered.  And  seeing  a  fig  tree  afar  off  having  leaves,  he  came,  if  haply  he 
might  find  anything  thereon :  and  when  he  came  to  it,  he  found  nothing 
but  leaves ;  for  it  was  not  the  season  of  figs.  And  he  answered  and  said 
unto  it.  No  man  eat  fruit  from  thee  henceforward  for  ever.  And  his 
disciples  heard  it. 

Ver.  12.  On  the  morrow,  Monday  of  passion-week, 
ivhoi  they  zvere  come  out  from  Bethany  (ver.  1 1)  Christ 
hungered.  This  real  want  of  Jesus,  in  which  He  took 
upon  Himself  and  sanctified  our  infirmity  (Hebr.  4  :  15), 
was  also  a  figure  of  His  spiritual  desire  after  good  works 
in  Israel,^  and  offered  the  opportunity  of  the  following 
miracle  to  teach  the  disciples.  Ver.  13.  Seeing  a  fig 
tree,  of  which  there  were  many  on  this  road,^  afar  off,. 
standing  on  some  rocky  eminence  in  the  fields,  having 
leaves,  a  full  promising  foliage,  he  came  .  .  .  thereon, 
for  the  leaves  of  the  fig  tree,  which  are  later  than  the 
fruit-buds,  seemed  to  point  to  fruit.  And  .  .  ,  leaves. 
In  this  Christ  was  not  actually  deceived,  because  He 
judged  from  His  Galilean  experience,  which  taught  Him 
the  later  appearance  of  figs  ;  nor  did  He  mislead  others. 
His  act  was  a  parable.  Such  "  symbolic  act  is  done  as  real, 
as  professing  to  mean  something  ;  and  yet,  although  not 
meaning  the  thing  which  it  professes  to  mean,  is  no  de- 
ception, since  it  means  something  infinitely  higher  and 

1  Cf.  the  similar  double  sense  of  "  I  thirst "  (John  19  :  28). 

2  Stanley,  Sinai  and  Palestine,  p.  422;  Geikie,  p.  212. 


<l.  13.]  CHAPTER  XI.  193 

deeper,  of  which  the  lower  action  is  a  type,  and  in  which 
the  lower  is  lost,  transfigured  and  transformed  by  the 
higher,  whereof  of  it  is  made  the  vehicle." — TRENCH.* 
"  Jesus  seeks  fruit  upon  the  tree,  of  which  He  knew  that 
it  had  no  fruit,  because  He  asks  fruit  of  the  man,  whom 
He  knows  as  unfruitful." — AUGUSTINE.  For  such  instruc- 
tion this  tree  was  especially  fitted,  for  .  .  .  figs.  While  in 
general  the  fig-season,  which  began  at  the  end  of  June,^ 
had  not  yet  come,  this  one  tree  augured  an  extraordinary 
advancement,^  and  promised  that  the  fruit-buds  had  be- 
come the  early  figs  (bokkoroth),  which  were  much  desired 
(Isai.  28  :  4;  Jer.  24  :  2  ;  Hos.  9  :  10  ;  Nah.  3  :  12).*  And 
even  had  they  not  appeared,  some  figs  of  last  year 
(kermuses)^  should  have  remained.  But  the  tree  was 
altogether  barren.^  It  was  a  picture  of  Israel,  of  whose 
unfruitfulness  as  testified  by  the  prophets  (Ezek.  17:  24; 
Hos.  9  :  10  ;  Joel  i  :  7)  Christ  had  previously  spoken 
(Luke  13:6  sq.),  and  to  which  He  again  referred  Luke 
23  :  31.  By  its  many  leaves  of  profession  Israel 
promised  what  it  did  not   have.     Its  sin  was  not  being 

1  Miracles  p.  344  sq.  Augustine  often  discussed  this  difficulty  and 
solved  it.  Ennar.  Ev.  II.  51  ;  Serm.  XXVI.  7;  XXXIX.  3  sq.;  XLVIII.  3. 
Cf.  also  Morison,  p.  309. 

■^  Sometimes  the  first  crop  was  earlier.  It  was  followed  by  a  second  crop 
in  August  and  a  third  in  September,  of  which  some  figs  hung  on  all  winter. 
Therefore  Jos.  (Wars,  III.  10,  S)  says  that  ripe  fruit  was  found  ten  months 
(April  and  May  being  the  exceptions)  in  good  localities. 

3  Thomson  (I.  538)  tells  of  a  large  green-colored  fig  ripening  early,  which 
he  plucked  in  May  on  Mt.  Lebanon,  150  miles  north  of  Jerusalem,  where 
trees  are  nearly  a  month  later. 

*  The  Mishnah  (Shebh.  IV.  7)  and  Talmud  (Jer.  Shebh.  35b)  state  that 
unripe  fruit  was  eaten  as  soon  as  it  received  a  red  color.     Edersheim,  II., 

P-  375- 

*  Keil  argues  for  these  alone,  while  Farrar  rightly  includes  the  bokkoroth. 
"  The  abnormity  of  the  tree  was  not   the   great   foliage  (Ebrard,  Wichel- 

haus,  Meyer,  Klosterm.inn,  Weiss),  but  the  lack  of  fruit  with  such  foliage. 
Farrar.  p.  119;  Trench,  p.  347  ;  Morison,  p.  310. 

13 


194  THE  GOSPEL   OF  ST.  MARK.  [xi.  14,  15. 

barren  but  being  false.^  Therefore  Christ  cursed  it  in  its 
type,  saying,  Ver.  14,  No  .  .  .  ever.  The  blighting  of 
the  tree,  the  symboHcal  counterpart  to  the  ratification  of 
the  Levitical  priesthood  by  the  budding  of  the  rod  of 
Aaron  in  one  night  (Numb.  17:8),  was  the  cursing  of 
Israel  which  should  have  been  a  blessing  (Gen.  12:2) 
and  a  light  (Isai.  60  :  i).  This  it  would  henceforth  cease 
to  be  ;  and  even  in  its  final  conversion  when  it  would 
live  again  (Rom.  11  :  15)  after  divine  ingrafting  (Rom. 
II  :  23  sq.),  it  would  have  no  occasion  of  giving  fruit  to 
men,  because  of  the  immediate  coming  of  the  last  day 
(13  :  28,  29).  And  his  disciples  heard  it,  with  deep 
attention,  and  remembered  it  as  a  constant  warning 
against  hypocritical  profession. 

15-18.  And  they  come  to  Jerusalem  :  and  he  entered  into  the  temple 
and  began  to  cast  out  them  that  sold  and  them  that  bought  in  the  temple, 
and  overthrew  the  tables  of  the  money-changers,  and  the  seats  of  them 
that  sold  the  doves ;  and  he  would  not  suffer  that  any  man  should  carry  a 
vessel  through  the  temple.  And  he  taught,  and  said  unto  them,  Is  it  not 
written,  My  house  shall  be  called  a  house  of  prayer  for  all  the  nations  ?  but 
ye  have  made  it  a  den  of  robbers.  And  the  chief  priests  and  the  scribes 
heard  it,  and  sought  how  they  might  destroy  him :  for  they  feared  him,  for 
all  the  multitude  was  astonished  at  his  teaching. 

Ver.  15.  Coming  to  Jerusalem  Jesus  entered  the 
temple^  and  .  .  temple.  The  outer  court  of  the  Gen- 
tiles had  for  the  convenience  of  the  people  been  changed 
into   a   mart   for  the    buying    of    sacrificial    animals,  oil, 

1  As  a  further  commentary  on  this  miracle  Trench  refers  to  the  epistle  to 
the  Romans,  espec.  2  :  3,  17,  27  ;  10  :  3,  4  ;   11:7,  10. 

2  This  cleansing  of  the  temple,  not  a  third  repetition  (Starke),  is  placed 
by  Matthew  on  the  previous  day.  In  this  he  is  not  more  exact  than 
Mark  (Aug.  De  Cons.  II.  LXVIII.  131,  Calvin),  but  the  latter  is  more 
definite,  connecting  what  is  temporally  and  really  connected.  (Luthardt, 
Keil.)  It  was  a  second  act  not  to  be  confounded  with  the  same  deed  at 
the  beginning  of  the  ministry  of  Christ.  (John  2  :  13  sq.)  Aug.  De  Cons. 
II.  LXVII.  129;  Robinson,  p.  212. 


XI.  15-17]  CHAPTER  XL  195 

incense  and  other  things  needed  in  the  sacrifices.  With 
trade  the  haggUng  spirit  of  the  East  had  entered.  Jesus 
overthrew  .  .  .  money-changers,  who,  in  changing 
Roman  and  foreign  coins  into  the  half-shekel  of  the 
temple,  with  which  alone  purchases  for  temple-purposes 
could  be  made,  the  temple-tax  paid  and  free-will  offer- 
ings given,  went  beyond  the  permitted  percentage.^  He 
also  overthrew  the  seats  .  .  .  the  doves,  which,  necessary 
for  purification  and  the  sacrifices  of  the  poor  (Lev. 
5:7;  12:6;  14  :  22  ;  15  :  14;  Numb.  6  :  10),  were  sold 
beyond  their  value.  The  priests,  who,  as  suggested  by 
ver.  18,  were  probably  financially  interested,^  would  in 
their  examination  refuse  animals  bought  beyond  the 
temple  precincts.  A  further  abuse  Christ  stopped.  Ver. 
16.  He  .  .  .  temple.  The  bazaar-like  court  had  been 
made  a  common  thoroughfare,  which  the  people  used  in 
their  daily  errands  of  business.  This,  too,  Christ  caused 
to  cease  in  holy  zeal  (John  2:17)  for  God's  house.  His 
forcible  acts  are  a  constant  example  to  His  servants  to 
rid  the  church  of  profaning  abuses  without  regard  of 
men.  Ver.  17.  Christ  taught  .  .  .  robbers.  With  a 
reference  to  Isai.  56  :  7,  cited  according  to  the  Septua- 
gint,  Christ  justifies  His  purification  of  the  temple. 
The  promise  of  Isaiah,  to  which  the  Lord  imparts  the 
character  of  a  command,  shows  how  the  obligation  of 
all  nations  to  make  the  temple  a  house  of  prayer  rests 
the  more  strongly  upon  Israel,  which  has  now  made  the 
very  court  of  prayer  for  other  nations  a  den  of  robbers^ 

1  Edersheim,  I.,  p.  367  sq. 

2  Edersheim  I.,  p.  371  sq.  Luther  (Walch,  VII.  1062  sq.)  holds  that  the 
greed  of  the  priests  had  added  offerings  not  scripturally  sanctioned.  Cf. 
also  Calvin,  III.  12. 

3  "  Robbers  "  and  not  "  thieves  "  is  the  proper  translation.  (Cf.  Matt. 
21  :  13;  26  :  55;  2  Cor.  12  :  20.)  Trench,  Syn.,  p.  157.  Luther's  rendering 
"  Mordergrube  "  is  a  just  inference  from  Jer.  7:11.     Stier,  2,  p.  385. 


196  THE  GOSPEL  OF  ST.  MARK.  [xr.  17-20. 

as  intimated  by  Jer.  7:11  (Sept.).  The  holy  place  has 
become  a  cave  of  brigands  by  the  dishonest  robbery 
of  unjust  trade.  How  terrible  the  desecration  which 
turns  the  house  of  prayer  and  salvation  into  the  house  of 
destruction  !  "  There  God's  honor  was  stolen  and  robbed, 
and  the  souls  of  men  killed." — LUTHER.  Ver.  18.  And 
.  .  ,  scribes  (10  :  33),  the  leaders  of  the  Sanhedrim 
heard  of  Christ's  deed,  and  sought  .  .  .  destroy  him, 
and  carry  out  their  long-cherished  decision  (John  5  :  16; 
7  :  32  ;  10  :  31  ;  1 1  :  45  sq.),  which  was  strengthened  by 
Christ's  recent  act.  But  as  yet  they  could  not,  for  .  .  . 
teaching  (i  :  22,  27  ;  4  :  2).  The  leaders  at  Jerusalem 
saw  and  feared  the  superior  authority  of  Jesus  over  the 
people  by  His  teaching.  The  impossibility  of  taking 
Him  now  by  violence  was  clear  to  them  (14  :  i,  2  ;  Matt. 
26  :  5).  "  The  wicked  would  always  injure  the  pious, 
but  they  cannot  always,  for  God  is  their  protection." — 
Starke. 

19.     And  every  evening  he  went  forth  out  of  the  city. 

Ver.  19.     See  ver.  1 1. 

20-25.  And  as  they  passed  by  in  the  morning,  they  saw  the  fig  tree 
withered  away  from  the  roots.  And  Peter  calUng  to  remembrance  saith 
unto  him,  Rabbi,  behold,  the  fig  tree  which  thou  cursedst  is  withered 
away.  And  Jesus  answering  saith  unto  them,  Have  faith  in  God.  Verily 
I  say  unto  you.  Whosoever  shall  say  unto  this  mountain.  Be  thou  taken  up 
and  cast  into  the  sea;  and  shall  not  doubt  in  his  heart,  but  shall  believe 
that  what  he  saith  cometh  to  pass ;  he  shall  have  it.  Therefore  I  say  unto 
you,  All  things  whatsoever  ye  pray  and  ask  for,  believe  that  ye  have 
received  them,  and  ye  shall  have  them.  And  whensoever  ye  stand  praying, 
forgive,  if  ye  have  aught  agamst  anyone;  that  your  Father  also  which  is  in 
heaven  may  forgive  you  your  trespasses. 

Ver.  20.  As  the  disciples  passed  by  on  Tuesday 
morning,  they  S2iv  the  fig  tree  (ver.  1 3),  that  had  begun 


XI.  20-24.]  CHAPTER  XI.  197 

to  wither  the  previous  day  (Matt.  21  :  19),  withered  away 
from  the  roots.  The  sudden  judgment,  which  Christ  had 
miraculously  performed  on  a  tree  and  not  on  man,  upon 
whom  only  miracles  of  grace  were  then  bestowed,  had 
progressed  to  its  completion.  "  Because  the  tree  would 
not  bear  fruit,  its  leaves  also  died." — GERHARD.  Ver.  21. 
And  .  .  .  away.  Peter  expresses  the  astonishment  of 
all  at  the  wonderful  effectiveness  of  Christ's  curse.  "The 
cursing  of  sinners  can  make  the  pious  fearful." — CaN- 
STEIN,  Starke.  Ver.  22.  Jesus  answering  unfolded  the 
power  of  the  curse  as  the  result  of  His  faith,  and  said, 
Have  .  .  .  God.  After  the  example  of  their  Master,  the 
Captain  of  faith  (Hebr.  12:2),  the  disciples  are  bidden  to 
direct  their  trust  toward  no  creature  but  toward  God.^ 
Such  faith  which  leads  to  faith  in  Christ  (John  14  :  i)  is 
power  over  creation.  Nothing  is  mightier  and  more  in- 
vincible than  faith.  Ver.  23.  Verily  .  .  .  you  (3  :  28) 
.  .  .  heart,  be  inwardly  divided  by  a  conflict  between 
trust  and  distrust  (James  i  :  6),  but  ...  it.  This  word, 
uttered  previously  Matt.  17  :  20,  uses  the  Mount  of 
Olives  and  the  Mediterranean  Sea  in  graphic  picturesque- 
ness  to  assert  that  faith  will  succeed  against  hindrances 
almost  insurmountable  ^  (cf.  Isai.  40  :  4).  Because  it 
holds  the  Almighty  it  can  perform  His  miracles.  But 
"  Christ  does  not  give  a  loose  rein  to  the  wishes  of  men, 
that  they  should  desire  anything  at  their  pleasure." — 
Calvin.  Consequently  he  adds,  Ver.  24,  Therefore  .  .  , 
them  in  God's  will  (Isai.  65  :  24),  and  ye  shall  have  them 
(Job  22  :  27;  Ps.  145  :  19;  Matt.  7  :  7  sq. ;  i  John  3  :  22; 
5  :  14,  15  ;  James  5:15).     As  Christ  received  His  power 

1  Qeov  is  objective  genitive  as  in  Acts  3  ;  i6;  Gal.  2  :  20. 

^  Besser  (Vol.  X.,  p.  617),  upon  the  basis  of  Zech.  4  :  11 ;  Ps.  46  :  3 ;  Dan. 
7:3;  Rev.  18  :  21,  interprets  the  mountain  as  the  Roman  power  in  distinc- 
tion from  the  fig  tree,  the  Jewish  people. 


igS  THE  GOSPEL  OE  ST.  MARK.  [Xl.  24,  25. 

during  prayer  (John  11  :  41,  44),  thus  our  command  of 
faith  must  be  prayerful  ;  for  prayer  offered  in  Christ's 
name  (John  14  :  13)  will  receive  everything,  although 
sometimes  differently  and  at  other  times  than  it  desires 
(Acts  12  :  15  ;  2  Cor.  12:8  sq.),  according  to  God's  higher 
purpose  (Eph.  3  :  20).  "  Prayer  is  the  language  of  faith, 
and  faith  is  the  soul  of  prayer." — Rambach.  Ver.  25. 
And  .  .  .  stand  praying  (Luke  18  :  11,  13)  .  .  .  tres- 
passes ^  (Matt.  6  :  14,  15).  The  prayer  of  faith  dare  not 
be  used  to  curse  any  one  (Luke  9  :  54  sq.),  as  Christ  has 
done  with  the  fig  tree,  but  it  must  be  offered  after  having 
freely  forgiven  all  that  have  offended  us  (i  Tim.  2  :  8). 
Then  the  Father,  a  term  which  even  in  the  O.  T.  (Deut. 
32  :  6  ;  Isai.  63  :  16  ;  Jer.  3  :  19,  etc.)  denotes  not  the 
natural  but  the  covenant  relation,  and  in  the  N.  T.  marks 
the  adoption  through  Christ  (Matt  5  :  16,  45,  48;  6  :  i,  4, 
6,  8,  etc. ;  7:11,21;  Luke  6  :  36;  12  :  30),  as  yoxxr  father, 
whose  fatherhood  over  you  is  different  in  kind  from  His 
relation  to  Christ  (John  20  :  17)  ;  a  father,  which  .  .  . 
heaven  (Matt.  6  :  9),  and  therefore  has  heavenly  power, 
finding  you  in  the  proper  condition  for  receiving  His  for- 
giveness, as  shown  by  your  forgiving,  will  forgive  you 
your  trespasses,  the  oversteppings  of  the  law  with  their 
consequent  results,  for  which  there  is  no  reasonable 
excuse.^  "  We  must  have  a  brotherly  heart  toward  our 
neighbor,  if  God  is  to  have  a  fatherly  heart  toward  us." — 
Starke. 

27-33.  ^"^  '^'^^y  come  again  to  Jerusalem :  and  as  he  was  walking  in 
the  temple,  there  come  to  him  the  chief  priests,  and  the  scribes,  and  the 
elders;  and  they  said  unto  him,  By  what  authority  doest  thou  these 
things  ?  or  who  gave  thee  this  authority  to  do  these  things  ?     And  Jesus 

1  Ver.  26  is  wanting  in  K,  B,  L,  A,  and  was  probably  inserted  from  Matt. 

6:15. 

2  Cramer,  p.  778. 


XI.  27-31.]  CHAPTER  XI.  199 

said  unto  them,  I  will  ask  of  you  one  question,  and  answer  me,  and  I  will 
tell  you  by  what  authority  I  do  these  things.  The  baptism  of  John,  was  it 
from  heaven,  or  from  men  .''  answer  me.  And  they  reasoned  with  them- 
selves, saying.  If  we  shall  say.  From  heaven;  he  will  say.  Why  then  did  ye 
not  believe  him  ?  But  should  we  say,  From  men — they  feared  the  people  : 
for  all  verUy  held  John  to  be  a  prophet.  And  they  answered  Jesus  and  say, 
We  know  not.  And  Jesus  saith  unto  them.  Neither  tell  I  you  by  what 
authority  I  do  these  things. 

Ver.  27,  Christ  when  again  in  Jerusalem,  ivalking  and 
teaching  (Matt.  21  :  25)  in  the  temple,  is  approached  by 
the  chief  priests,  scribes  aiid  ciders  (8  :  31),  who  said, 
Ver.  28,  By  .  .  .  things?  This  question  about  Christ's 
authority,  to  which  is  added  the  further  question  as  to 
His  commission,  was  asked  in  memory  of  the  recent 
purification  of  the  temple  (ver.  15).  Although  these 
representatives  of  the  Sanhedrim  had  a  right  to  ask 
Christ,  they  did  so  hoping  to  compel  Christ  to  a  reply, 
which  might  be  charged  against  Him  as  revolutionary  or 
blasphemous  (14  :  63,  64  ;  Luke  23  :  i,  2)  to  His  destruc- 
tion (ver.  18).  Ver.  29.  Jesus  .  .  .  things.  With  direct 
power  Christ  proves  His  authority,  making  the  inquisitors 
the  questioned.  He  asks  about,  Ver.  30,  the  baptism  of 
John,  .  .  .  men?  The  baptism  of  John,  as  his  charac- 
teristic work  (1:4;  Acts  I  :  22  ;  10  :  37  ;  13  :  25),  about 
which  the  scribes  had  themselves  formerly  asked  (John 
I  :  25),  was  referred  to  primarily  because  Christ  knew 
that  it  would  ward  off  His  enemies,  but  also  because  its 
answer  would  lead  to  Christ  and  establish  His  authority. 
Ver.  31.  And  the  scribes  reasoned  ,  .  .  him?  It  was 
not  the  desire  of  these  men  to  seek  the  truth,  but  to  en- 
trap Jesus.  But  now  Christ  has  caught  them,  and  they 
see  clearly  that  the  acknowledgment  of  John's  baptism 
as  divine  would  bring  upon  them  the  charge  of  unbelief. 
Although  they  must  now  know  themselves  to  be  unbe- 
lieving, they  would  not  have  it  appear  before  the  people. 


200  THE  GOSPEL  OE  ST.  MARK.  [xi.  32-33. 

They  will  not  say,  Ver.  32,  From  .  .  .  prophet.  John 
was  not  only  a  prophet,  but  more  than  a  prophet  (Luke 
7  :  26,  28).  The  high  regard  in  which  the  people  hold 
John  keeps  the  scribes  from  calling  his  work  only  human. 
Men-servants  as  they  are,  they  slavishly  dread  the  dis- 
pleasure of  the  people.  Ver.  33.  And  they  .  .  .  know 
not.  They,  who  pride  themselves  with  their  knowledge, 
would  rather  in  hypocrisy  appear  ignorant,  because  "they 
feel  the  truth  to  be  opposed  to  their  wicked  desires." — 
Calvin.  "  Miserable  case,  when  the  men  of  lieht  use 
their  knowledge  of  the  truth  to  oppose  that  truth." — 
QUESNEL,  Lange.  Jesussaith,  .  .  .  things.  The  truth 
is  not  given  them,  because  they  have  shown  that  they 
would  wilfully  reject  it.  Nor  has  the  time  come  for  the 
testimony  of  Christ,  which  would  be  used  to  kill  Him. 
He  does  not  answer,  because  a  lie  cannot  demand  an 
answer. 


CHAPTER  XII. 

I-I2.  And  he  began  to  speak  unto  them  in  parables.  A  man  planted  a 
vineyard,  and  set  a  hedge  about  it,  and  digged  a  pit  for  the  winepress,  and 
built  a  tower,  and  let  it  out  to  husbandmen,  and  went  into  another  country. 
And  at  the  season  he  sent  to  the  husbandmen  a  servant,  that  he  might 
receive  from  the  husbandmen  of  the  fruits  of  the  vineyard.  And  they 
took  him,  and  beat  him,  and  sent  him  away  empty.  And  again  he  sent 
unto  them  another  servant ;  and  him  they  wounded  in  the  head,  and 
handled  shamefully.  And  he  sent  another;  and  him  they  killed;  and 
many  others  ;  beating  some,  and  killing  some.  He  had  yet  one,  a  beloved 
son  :  he  sent  him  last  unto  them,  saying,  They  will  reverence  my  son.  But 
those  husbandmen  said  among  themselves,  This  is  the  heir;  come,  let  us 
kill  him,  and  the  inheritance  shall  be  ours.  And  they  took  him,  and  killed 
him,  and  cast  him  forth  out  of  the  vmeyard.  What  therefore  will  the  lord 
of  the  vineyard  do  ?  he  will  come  and  destroy  the  husbandmen,  and  will 
give  the  vineyard  unto  others.     Have  ye  not  read  even  this  scripture : 

The  stone  which  the  builders  rejected, 

The  same  was  made  the  head  of  the  comer: 

This  was  from  the  Lord, 

And  it  is  marvellous  in  our  eyes  .■* 
And  they  sought  to  lay  hold  on  him  ;  and  they  feared  the  multitude  ;  for 
they  perceived  that  he  spake  the  parable  against  them  :  and  they  left  him, 
and  went  away. 

Ver.  I.  And  Christ  began  now  in  Jerusalem  as  form- 
erly in  Galilee  (4  :  11,  33)  to  speak  .  .  ,  them,  the  repre- 
sentatives of  the  Sanhedrim  (11  :  27  sq.),  in  the  hearing 
of  the  people  (Luke  20  :  9)  in  parables  (3  :  23),  like  those 
of  the  two  sons  (Matt.  21  :  28  sq.)  and  the  marriage  of 
the  king's  son  (Matt.  22  :  i  sq.),  of  which  Mark  relates 
the  central  and  severest  one.  A  man  .  .  .  vineyard. 
Jesus,  in  using  an  illustration   from  life,^  adopts  the  O.  T. 

^  Geikie,  p.  171,  366. 

201 


202  THE  GOSPEL  OF  ST.  MARK.  [xii.  i. 

image  of  the  vineyard  so  frequently  applied  to  God's 
people  (Deut.  32  :  32  ;  Ps.  80  :  8  sq.  ;  Isai.  27  :  2  sq. ; 
Jer.  2  :  21  ;  Ezek.  15:1;  19  :  10;  Hos.  10  :  i)  with  a 
special  reference  to  Isai.  5  :  1-7.  The  vineyard  is  a  fit 
symbol  of  God's  kingdom,  because  the  vine  represents 
the  inward  power  of  the  king  (Gen.  49  :  11  ;  John  15:1) 
and   the  spreading   of  the  kingdom  (Ps.  80  :  9  ;  cf.  Mark 

4  :  30),  and  the  whole  vineyard  receives  divine  care,^  for 
which  large  returns  are  reasonably  to  be  expected  (Song 
of  Songs,  8:11,  12).  Planted  by  God  Himself  (Exod. 
15  :  17;  Ps.  44  :  2;  Isai.  60  :  21  ;  61  :  3)  under  Moses 
and  Joshua  (Deut.  32  :  12),  he  set  ...  it.  As  the  owner 
of  a  vineyard  would  build  an  enclosure  of  loose  stone 
(Numb.  22  :  24;  Prov.  24  :  31  ;  Isai.  5  :  5),  to  keep  out 
jackals,  foxes  (Song  of  Songs,  2:15;  Neh.  4  :  3)  and 
wild  boars  (Ps.  80  :  13),  thus  God  separated  Israel  by 
their  land^  and  law  from  all  people  (Numb.  23  :  9  ;  Isai. 
27  :  3  ;  Zech.  2:5;  Eph.  2  :  14).  He  digged  .  .  wine- 
press. The  pit,  a  lower  trough  (yekeb),  which  is  here 
used  for  the  whole  press,  was  excavated  out  of  rock  or 
earth  and  laid  with  masonry.  Into  this  smaller  lake 
(lacus,  the  Roman  name)  the  juice  flowed  through  a  spout 
from  the  upper  press  (gath)  (Neh.  13:5;  Isai.  63  :  2  ; 
Lam.  I  :  15),  in  which  the  grapes  had  been  placed,  and 
were  trodden  out  by  the  feet  of  persons  amid  singing  and 
rejoicing  (Judg.  9  :  27  ;  Isai.  16  :  10;  Jer.  25  :  30).  He 
built  a  tower,  which  was  a  temporary  booth  (Job 
27  :  18)  or  cottage  (Isai.  1:8;  24  :  20),  where  the  keepers 
watched  and  the  workmen  lived  during  the  vintage  (Isai. 

5  :  2).     The  tower  and  pit  are  only  picturesque  details, 

1  Augustine,  Serm.  XXXVII.  i. 

^  Palestine,  central  as  it  was,  was  hedged  in  on  the  west  by  the  Mediter- 
ranean Sea,  on  the  north  by  Libanus  and  Anti-Libanus,  on  the  east  by  the 
river  Jordan,  and  on  the  south  by  the  wilderness  of  Idumaea. 


XII.  1-5-]  CHAPTER  XII.  203 

and  cannot  be  pressed  in  the  application :  ^  they  show- 
that  God  had  done  everything.  "  He  left  no  means  un- 
tried for  granting  to  His  Church  all  necessary  protec- 
tion."— Calvin.  He  let  it  .  ,  .  husbandmen,  vine- 
dressers, who  represent  the  leaders  of  Israel  (Ezek. 
34  :  2  ;  Mai.  2:7);  and  went  .  .  .  country,  "  for  a  long 
time  "  (Luke  20  :  9).  This  denotes  the  withdrawal  of 
God  after  the  primal  revelation  at  Sinai,  that  in  His  long- 
suffering  He  might  see  how  Israel  would  keep  the  law. 
"  He  bore  long  with  them,  not  always  bringing  the  pun- 
ishment close  upon  their  sins." — Chrysostom.  Ver.  2. 
And  .  ,  .  season,  of  vintage,  he  sent  ...  a  servant,  a 
prophet  or  extraordinary  messenger  in  distinction  from 
the  husbandmen,  the  ordinary  servants  (Bengel),  that  .  .  . 
vineyard,  i.  e.  the  householders'  share  as  rent,  symboliz- 
ing the  fruits  of  righteousness  sought  by  God.  The 
more  grace  we  receive,  the  more  fruit  is  demanded.  Ver. 
3.  And  the  husbandmen  took  the  servant,  beat  Jiwi,  and 
sent  Jihn  C7npty  aivay ;  Ver.  4,  another,  perhaps  more 
eminent,  tJicy  wounded  in  the  head^  and  handled  shame- 
fully ;  Ver.  5,  another  they  killed.  This  was  the  climax 
of  the  constantly  increasing  outrages  upon  successive  ser- 
vants. Many  others,  they  treated  thus,  beating  .  .  . 
some.  How  true  this  description  is,  is  proved  by  the 
slaying  of  the  prophets  by  Jezebel  (i  Kings  18  :  13),  the 
casting  into  prison  of  Micaiah  (i  Kings  22  :  24),  the  threat 
against  Elijah  (i  Kings  19  :  2),  the  stoning  of  Zechariah 
(2  Chron.  24  :  21)  and  Jeremiah  in  Egypt,  according  to 
tradition,  which  also  mentions  the  sawing  asunder  of 
Isaiah  (cf.  Hebr.  11  :  37,  38,  and  Jen  7  :  25,  26  ;  11  :  'J,'^\ 

1  Luther  (Walch,  VIL  1095),  ^^^  interpreted  the  pit  as  God's  word,  and 
the  tower  as  God's  protection  by  men  and  angels. 

"^  This  is  now  almost  universally  accepted  as  the  rendering  of  int^aTuauaav 
after  the  Vulgate.     (In  capite  vulnerant.) 


204  THE  GOSPEL  OF  ST.  MARK.  [xii.  6-10. 

Zech.  1:4;  Acts  7  :  52  ;  i  Thess.  2  :  15).  Ver.  6.  The 
lord  of  the  vineyard  had  .  .  .  beloved  son  (i  :  i,  n; 
Hebr.  i  :  2),  he  sent  .  .  .  last,  as  the  crowning  effort  of 
his  mercy,  saying  ,  .  .  my  son  (John  5  :  23),  who  as  the 
appearance  of  myself  (John  14  :  9)  is  above  all  servants 
in  dignity  (Hebr.  3  :  5,  6).  With  this  word,  which  dare 
not  be  used  to  contradict  God's  prescience,  Christ  paints 
in  human  colors  the  great  mercy  and  long-suffering  of 
God,  But  the  greater  His  mercy,  the  more  the  enmity 
of  the  husbandmen  grew.  Ver.  7.  They  said  .  .  .  heir. 
Christ  is  heir  of  all  things  (Hebr.  i  :  2)  as  Son  of  Man 
(Eph.  I  :  20  sq.  ;  Phil.  2  :  9  sq.).  "  The  Lord  Christ  is 
heir  of  all  things  not  as  God,  but  as  man  ;  for  as  God  He 
is  maker  of  all." — Theouoret.  Let  .  .  .  ours.  The 
hating,  envious  brethren  of  the  true  Joseph  (Gen.  37  :  19) 
conspire  against  the  Son  to  obtain  absolute  control  over 
the  theocracy.  "  What  God  had  founded  they  would 
fain  possess  without  God  and  against  God." — TRENCH. 
Ver.  8.  They  .  .  .  vineyard,  adding  outrage  to  murder. 
Christ  died  "  without  the  gate"  (John  19  :  17;  Hebr.  13  : 
12,  13),  but  the  wicked  husbandmen  only  fulfilled  God's 
purpose  and  defeated  themselves  (Acts  3  :  18  ;  4  :  27  sq.). 
"  That  they  might  possess  they  killed  Him  ;  and  because 
they  killed  Him  they  perished." — AUGUSTINE.  This 
Christ  brings  home  to  His  hearers,  asking,  Ver.  9,  What 
...  do?  Repeating  the  answer  of  some  (Matt.  21  :  41), 
Jesus  tells  of  the  destruction  of  Jerusalem  and  the  giving 
of  the  gospel  to  the  Gentiles.  Confirming  His  parable 
by  the  Scriptures,  He  adds,  Ver.  10,  11,  Have  .  .  .  eyes? 
From  the  psalm  (118  :  22),  which  was  applied  to  Him  in 
His  entry  into  Jerusalem  (11:9  sq.),  Jesus  convicts  the 
chief  men  of  Israel  as  those  unwise  (i  Cor.  3  :  10)  build- 
ers, who  reject  the  precious  corner-stone  (Isai.  8  :  14; 
28  :  16;  Acts   4:11;    Eph.    2  :  20;    i    Peter   2  :  6),   the 


xiT.  11-14]  CHAPTER  X/l.  205 

foundation  of  anew  spiritual  temple  (Eph.  2:21;  i  Peter 
2  :  4).  But  God,  whose  counsel  will  prevail,  makes  the 
rejected  one  the  great  accepted  one.  This  is  the  great 
miracle.  "  Godsends  His  Only-begotten  into  the  flesh  to 
sinners — highest  grace  !  The  sinners  crucify  Him — terri- 
ble sin  !  And  yet  grace  triumphs  over  sin,  prepares  from 
it  the  salvation  of  the  world." — Stier.  Ver.  12.  The 
scribes  sougJit  to  lay  hold  on  Jesus,  but  feared  .  .  .  mul- 
titude, who  greatly  reverenced  Him.  They  knew  that 
the  parable  was  against  them  :  and  they  .  .  .  away. 
"  The  world  despite  its  efforts  cannot  execute  its  malice 
and  wickedness  sooner  than  God  from  hidden  reasons 
permits  (Luke  22  :  53)." — Starke. 

13-17.  And  they  send  unto  him  certain  of  the  Pharisees  and  of  the 
Herodians,  that  they  might  catch  him  in  tallv.  And  when  they  were  come, 
they  say  unto  him,  Master,  we  know  that  thou  art  true,  and  carest  not  for 
any  one :  for  thou  regardest  not  the  person  of  men,  but  of  a  truth  teachest 
the  way  of  God  :  Is  it  lawful  to  give  tribute  unto  Cjesar,  or  not  ?  Shall  we 
give,  or  shall  we  not  give  ?  But  he,  knowing  their  hypocrisy,  said  unto 
them.  Why  tempt  ye  me  ?  bring  me  a  penny,  that  I  may  see  it-  And  they 
brought  it.  And  he  saith  unto  them,  Whose  is  this  image  and  superscrip- 
tion .'  And  they  said  unto  him,  Caesar's.  And  Jesus  said  unto  them, 
Render  unto  Cassar  the  things  that  are  Caesar's,  and  unto  God  the  things 
that  are  God's.     And  they  marvelled  greatly  at  him. 

Ver.  13.  And  the  Pharisees  after  a  private  council 
(Matt.  22  :  15)  send  as  spies  (Luke  20  :  20)  certain  .  .  . 
Herodians  (3:6)...  talk.  As  they  could  do  nothing 
by  violence  (ver.  12),  they  seek  to  entrap  Jesus  by 
stratagem.  "  Because  they  cannot  suppress  the  gospel 
with  the  fist  and  violence,  they  set  themselves  against  it 
with  evil  designs  and  poisonous  tricks." — LUTHER. 
Ver.  14.  When  .  .  .  God.  Not  sincerely  like  Nicode- 
mus  (cf.  John  3  :  2),  but  with  designing  flattery,  which 
was  nevertheless  an  unconscious  testimony  to  the  truth, 
thev  address  Christ  as  Haster.     "  Thou  art  a  master  and 


2o6  THE  GOSPEL  OF  ST.  MARK.  [xii.  14,  15. 

dost  offer  to  teach  every  one  and  give  answer ;  therefore 
Thou  must  not  leave  us  without  an  answer,  nor  refuse 
us.  They  act  as  though  they  were  His  dear  disciples." 
—Luther.      They    call  Him    true  (John    14  :  6  ;    Rev. 

1  :  5),  fearless,  without  regard  of  person  (lit.  countenance), 
not  showing  favor  to  any  one,  even  the  highest  in  rule, 
for  which  they  use  the  old  figure  of  the  lifting  up  of  the 
face  granted  by  a  king  to  those  prostrate  before  him 
(i    Kings    2  :  16,    17,  20;    Ps.   72  :  2  ;   Prov.    18:5;    Mai. 

2  :  9).  His  teaching  of  the  way  of  Qod  (i  :  2)  is  acknowl- 
edged as  true.  After  this  attempt  to  win  the  favor  of 
Christ  they  propose  the  crucial  question.  Is  .  .  .  give? 
This  was  a  great  debate  ever  since  Pompey  (63  B.  C), 
after  deciding  the  contention  between  Hyrcanus  and  Ari- 
stobulus,  began  to  tax  the  Jews  (Jos.  Antiq.  XIX.  4,  4), 
on  whom  Augustus,  after  the  death  of  Herod,  laid  an 
additional  personal  tax.  The  Pharisees,  appealing  to 
Exod.  30:  13,  held  the  view  of  the  mass  of  the  people, 
that  in  Israel  taxing  was  a  divine  prerogative,  while  the 
Herodians  stood  for  the  claim  of  the  Romans.  If  Jesus 
decided  for  the  Pharisees,  the  Herodians  could  accuse  Him 
as  a  revolutionist  and  His  fate  might  be  that  of  Judas  the 
Gaulonite  (Acts  5  :  37  ;  Jos.  Antiq.  XVIII.  i,  i  ;  XX.  5, 
2)  ;  if  He  decided  for  the  Herodians  the  people  would  re- 
ject Him.  The  cunning  plotters  had  thought, "  if  He  says 
we  shall  give  tribute  to  the  emperor,  the  Jews  will  take 
Him.  If  He  says,  tribute  shall  not  be  given  to  the  em- 
peror, the  Gentiles  will  take  Him." — Luther.  Ver.  15. 
But  he,  knowing  .  .  .  hypocrisy  (cf.  2  :  8),  "  because  His 
Spirit  was  a  discerner  of  hearts," — Calvin,  "  showed  Him- 
self to  be  true,  as  they  had  said," — Bengel,  when  He  said, 
Why  .  .  .  penny  (6 :  37),  that  I  may  see  it.  Ver.  16. 
And  .  .  .  brought  it.  How  authoritatively  does  Christ 
treat  those  who  came  to  ensnare  Him,  and  how  obediently 


XII.  i6,  17.]  CHAPrKK  xir.  207 

they  bring  from  the  money-changers  (ii  :  15)  the  penny 
with  which  Christ  would  give  them  an  ocular  demonstra- 
tion of  the  truth.  He  asks,  Whose  .  .  .  superscription? 
The  coin  which  Christ  had  was  not  of  the  special  coin- 
age made  for  Judaea,  in  which  palms,  lilies,  grapes,  took 
the  place  of  the  picture  of  the  emperor,  which  the  Jews 
regarded  as  idolatrous  ;  but  it  was  a  regular  silver  penny 
containing  the  beautiful  head  of  wicked  Tiberius,  en- 
circled by  a  laurel  wreath  and  bound  with  the  sacred  fillet. 
Underneath  was  his  name.  About  this  and  the  image 
Christ  asked  the  Pharisees,  and  they  said  .  .  .  Caesar's. 
The  apparently  simple  question  which  the  Pharisees  an- 
swer so  readily  ensnares  them,  the  ensnarers.  For  it  was 
a  principle,  admitted  even  in  the  day  of  the  Maccabees,^ 
that  the  right  of  coinage  involved  the  right  of  taxation. 
Ver.  17.  Jesus  .  .  .  God's.  The  Pharisees  are  reminded 
that  the  actual  rule  of  the  emperor  involves  duties  toward 
him,  which  are,  however,  circumscribed  by  his  sphere,  a 
truth  that  the  Herodians  are  to  take  to  heart  and  to  give 
God  His  dues  in  His  special  covenant  relation,  of  which 
the  temple  coins  are  an  evidence.  ''  To  the  emperor  thou 
shalt  give  money,  but  thyself  to  God,  for  what  remains 
for  God,  if  all  belongs  to  the  emperor." — Tertullian. 
And  the  Pharisees  are  likewise  to  learn  to  "  give  to  God 
that  which  has  the  image  and  superscription  of  God,  the 
soul  (Luke  I5:8sq.)." — ERASMUS.  Christ  lays  down  a 
principle,  which  maintains  "  a  clear  distinction  between 
spiritual  and  civil  government," — Calvin,  but  also  as- 
serts a  higher  unity,  for  obedience  to  the  powers  that 
be  (Rom.  13:1  sq.)  and  to  every  human  ordinance  is 
for    the    Lord's     sake     (i    Peter    2    :  13).^         "God    will 

1  Later  Judaism  openly  proclaimed  this  law,  holding  that  Abigail  pleaded 
with  David  that  Saul's  coin  was  still  in  circulation.     Edersheim,  II.  385. 

2  The  Lutheran  Church  has  ever  held  the  duty  of  passive  submission  to 


2o8  THE  GOSPEL   OE  ST.  MARK.  [xii.  i8. 

have  the  heart,  the  body  and  the  possessions  are  the 
state's." — LUTHEK. 

18-27.  And  there  came  unto  him  Sadducees,  which  say  there  is  no  re- 
surrection ;  and  they  asked  him,  saying.  Master,  Moses  wrote  unto  us,  If  a 
man's  brother  die,  and  leave  a  wife  behind  him,  and  leave  no  child,  that  his 
brother  should  take  his  wife,  and  raise  up  seed  unto  his  brother.  There 
were  seven  brethren  :  and  the  first  took  a  wife,  and  dying  left  no  seed ; 
and  the  second  took  her,  and  died,  leaving  no  seed  behind  him ;  and  the 
third  likewise  :  and  the  seven  left  no  seed.  Last  of  all  the  woman  also 
died.  In  the  resurrection  whose  wife  shall  she  be  of  them?  for  the  seven 
had  her  to  wife.  Jesus  said  unto  them.  Is  it  not  for  this  cause  that  ye  err, 
that  ye  know  not  the  scriptures,  nor  the  power  of  God  ?  For  when  they 
shall  rise  from  the  dead,  they  neither  marry,  nor  are  given  in  marriage ;  but 
are  as  angels  in  heaven.  But  as  touching  the  dead,  that  they  are  raised; 
have  ye  not  read  in  the  book  of  ls\o&&s,\w  the  place  concer7ii}ig\h.&V)\x'n\\, 
how  God  spake  unto  him,  saying,  I  am  the  God  of  Abraham,  and  the  God 
of  Isaac,  and  the  God  of  Jacob .''  He  is  not  the  God  of  the  dead,  but  of  the 
living :  ye  do  greatly  err. 

Ver.  18.  And  there  cotne,vj\\.\\  the  hope  of  bringing 
Christ  to  ridicule,  Sadduccees,  .  .  .  resurrection.      The 

Sadducees,  originating  at  the  time  of  Jonathan,  the  Mac- 
cabee  (160-143  B.  C.)  and  representing  the  general  reac- 
tion of  rationalism  against  the  extreme  Pharisaism, 
doubted  not  only  resurrection,  but  "denied  the  immortal- 
ity of  the  soul,  and    the    punishment     and    rewards    of 

the  state,  reserving  only  the  right  of  conscience  in  religious  belief.  It  is 
equally  distant  from  Romish  hierarchical  suppression  of  the  state,  and  the 
Reformed  misapplication  of  the  theocratic  principle,  as  it  appears  typically 
in  the  lives  of  Zwingle,  Calvin  and  Knox.  Luther  has  fully  stated  and 
maintained,  especially  in  the  revolution  of  the  peasants,  the  power  and  in- 
dependence of  the  state.  For  his  position,  which  is  virtually  that  of  the 
Lutheran  Church,  see  Gospel  for  the  twenty-third  Sunday  after  Trin., 
Ilousepostil  (Erl.  Ed.  3  :  170).  Churchpostil  (14  :  295) ;  An  den  chrl.  Adel, 
etc.  (1520)  {21  :  281  sq.) ;  Eine  Vermahnung  sich  zu  hiiten  vor  Aufruhr 
(1522)  (22:43sq.)  Von  weltl.  Obrigkeit  (1523)  (22  :  68sq.) ;  Wider  die  himml. 
Propheten  (1524)  (29:  146  sq.) ;  Ob  Kriegsleute  auch  selig  sein  konnen 
(1526)  {22  :  248  sq.);  Krieg  wider  die  Tiirken  (1529)  (31  :  35  .sq.) ;  Verant- 
wortungdes  Aufruhrs(i533)(3i  :  236  sq.) ;  Ausleg.  des72  Ps.  (1540)  (20  :  272 
sq.);  Op.  Ex.  Ps.  CXXVII.  20  :  48. 


XII.  1 9-25-]  CHAPTER  XII.  209 

Hades"  (Jos.  Wars,  II.  8,  14).  They  demanded  proof 
from  the  clear  letter  of  the  Law,  for  the  doctrine,  which 
was  only  a  hope  in  the  O.  T.  (10:  17)  and  had  been  fanci- 
fully exaggerated  by  the  Pharisees.  From  the  Law  they 
start,  saying,  Ver.  19,  Master,  ,  ,  .  seed.  This  law 
(Deut,  25  :  5,  6),  with  the  addition  of  the  last  clause  from 
Gen.  38:8  modified  after  Gen.  19:32,  34,  was  cited  to 
show  the  necessity  of  the  case  to  be  related.  It  is  no 
proof  of  an  original  remnant  of  polyandry  (Morison),  but 
was  given  for  the  preservation  of  the  families,  because 
they  formed  integral  parts  of  the  theocracy.^  Ver.  20. 
There  were  seven  brethren,  who  all  had  the  same  wife 
and  left  no  seed.  Ver.  22,  23.  Last  .  .  .  wife.  This 
case,  which  might  have  happened,^  and  which  is  graphi- 
cally spread  out  by  the  Sadducees,  receives  its  force  from 
the  assumption,  also  adopted  by  modern  materialism, 
that  the  conditions  of  the  present  life  are  necessary  in 
the  hereafter,  and  therefore  a  future  life  is  impossible. 
Ver.  24.  Jesus  .  .  .  God  ?  The  error  of  the  Sadducees 
was  due  to  their  ignorance  of  Scripture  as  the  product  of 
the  Spirit  (2  Peter  i  :  20,  21),  whom  they  knew  not. 
Therefore  they  were  ignorant  of  the  power  of  God,  which 
Cometh  with  the  Spirit  (Luke  24  :  49  ;  Acts  i  :  8  ;  i  Cor. 
2  :  4),  and  by  which  He,  who  alone  hath  immortality  (i 
Tim.  6  :  16),  maketh  alive  (Acts  26  :  8  ;  Rom.  4  :  1 7 ;  8  :  1 1). 
Beginning  with  the  results  of  this  power,  Jesus  says, 
Ver.  25,  For  ,  .  .  heaven.  When  rising  from  the  dead, 
which   is    the  privilege   of  those   obtaining  eternal    life  ^ 

'  (jhler,  O.  T.  Theol.,  p.  235. 

-  Although  the  Talmud  (Yeb.  64b)  laid  down  that  if  a  woman  had  lost 
two  husbands  she  should  not  marry  a  third,  yet  in  Jar.  Yebam.  6b,  there 
is  a  story  of  a  man  who  was  induced  to  wed  the  twelve  widows  of  his  twelve 
brothers. 

3  The  k  before  ve/cpwv  shows  this  (Luke  20  :  35  ;  Acts  4  :  12  :  i  Peter  i  :  3). 
Cf.  also  i^avdaraaig  (Phil.  3  :  11). 
14 


2IO  THE  GOSPEL  OF  ST.  MARK.  [xii.  25-27. 

(Dan.  12:  2),  the  present  material  relation  ceases,  because 
the  bodies  are  spiritual  (i  Cor,  6:13;  i  Cor.  15  :  39  sq.). 
Men  shall  be  like  angels,  not  identical,  but  similar  to 
them,  in  glorious  heavenly  corporeity.  With  this  last 
assertion  Jesus  openly  contradicts  the  Sadducees,  who 
denied  the  existence  of  angels  and  spirits  (Acts  23:  8). 
Then  coming  to  the  Scripture,  He  adds,  Ver.  26,  27,  Have 
.  .  .  Moses  (Exod.  3  :  2,  3,  4),  which  you  accept,  in  the 
place  .  .  .  living.  Referring  in  Jewish  manner  to  the 
title  of  the  section  cited,  as  "  The  Bush,"  ^  Christ  uses  a 
very  word  of  God  to  Moses.  It  is  the  fundamental 
covenant  promise,  renewed  to  Moses  at  the  time  when 
God  revealed  His  unchangeable  character  in  the  name 
Jehovah  (Exod.  3  :  14),  upon  which  Moses  was  to  rely  in 
the  establishment  of  the  Israelitish  commonwealth.  Such 
renewal  if  the  patriarchs  were  dead  would  invalidate  God's 
eternal  life,  because  as  their  God  (Heb.  11  :  13  sq.),  who 
gave  them  what  was  His,  He  would  be  the  God  of  them 
that  had  been.  And  being  a  de'ad  God,  the  covenant  and 
privileges  of  Israel  would  be  void.  God  as  God  must  be 
the  God  of  the  living  (Hab.  i  :  12).  "  Because  God  says, 
he  is  a  God  of  Abraham,  Abraham  must  be  something 
and  live." — LUTHER.  Therefore  ye  do  greatly  err.  With 
this  repeated  warning  (ver.  24),  Jesus  shows  the  Sadducees 
the  greatness  and  danger  of  their  error,  which  was  not 
only  of  the  head.  Doubt  of  the  resurrection  is  subversive 
of  all  faith  in  God. 

28-34.  And  one  of  the  scribes  came,  and  heard  them  questioning  together 
and  knowing  that  he  had  answered  them  well,  asked  him.  What  command- 
ment is  the  first  of  all  ?     Jesus  answered,  The  first  is,  Hear,  O  Israel ;  The 

1  Similarly  2  Sam.  i  :  17-27  was  called  "The  Bow,"  Ezek.  i  :  15-28  "  The 
Chariot."  Rom.  11  :  2  refers  to  the  section  "  Elias."  Maclear,  p.  135. 
Delitzsch,  Paulus  des  Ap.  Brief  an  die  Rbmer,  hebr.  iibersetz.  (Leipzig, 
1870),  p.  12, 


XII.  28,  29]  CHAPTER  X/f.  211 

Lord  our  God,  the  Lord  is  one :  and  thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind,  and  with  all  thy 
strength.  The  second  is  this,  Thou  shalt  love  thy  neighbour  as  thyself. 
There  is  none  other  commandment  greater  than  these.  And  the  scribe  said 
unto  him,  Of  a  truth,  Master,  thou  hast  well  said  that  he  is  one  ;  and  there 
is  none  other  but  he :  and  to  love  him  with  all  the  heart,  and  with  all  the 
understanding,  and  with  all  the  strength,  and  to  love  his  neighbour  as  him- 
self, is  much  more  than  all  whole  burnt  offerings  and  sacrifices.  And  when 
Jesus  saw  that  he  answered  discreetly,  he  said  unto  him,  Thou  art  not  far 
from  the  kingdom  of  God.  And  no  man  after  that  durst  ask  him  any 
question. 

Ver.  28.  And  one  of  the  seribes  (2:6)  came,  sent  by 
the  Pharisees  to  tempt  Christ,^  and  heard  the  Sadducees 
disputing  with  Jesus,   and   knowing  .  .  .  them  well  (Ht. 

beautifully),  and  having  approved  Christ,  asked  ...  all  ? 
This  was  a  much  mooted  question  among  the  scribes, 
who  placed  their  own  enactments  about  circumcision, 
fringes,  phylacteries,  etc.,  above  the  Scriptures.  The 
total  number  of  commandments  was  613,  the  number  of 
letters  in  the  Decalogue  ;  248,  as  many  as  the  members  of 
the  body,  were  affirmative,  and  365,  the  number  of  veins 
and  arteries  and  the  days  of  the  year,  were  negative. 
Out  of  this  maze,  in  which  the  Pharisees  sought  to  en- 
tangle Christ,  the  scribe  honestly  desired  help.  Ver,  29. 
Jesus  .  .  .  one.2  Christ  quotes  Deut.  6  :  4,^  which,  called 
Shema  from  its  initial  word,  was  the  beginning  of  the 

1  Although  Mark  makes  no  mention  of  this,  he  does  not  contradict 
Matthew.  For  the  latter  gives  the  public  import  of  this  interview,  while  the 
former  shows  the  inward  spirit  of  the  scribe,  who  in  his  innocence  was  used 
as  a  tool.  He  was  well  disposed  from  the  beginning,  and  not  changed  by 
Christ's  word.     (Augustine,  Chrysostom.)     Stier,  IL  466;  Nebe,  IIL  330. 

-  This  rendering  rather  than  that  of  the  margin  brings  out  the  prominent 
thought  of  Deut.  6  :  4. 

3  Keil  well  says  that  the  original  text  and  the  Septuagint  are  both  heard. 
In  the  commandment  itself  "  with  all  thy  mind  "  is  added  from  the  Sept. 
to  "heart,  soul,  strength  "  of  the  original.  "  Strength  "  is  lax'ix  instead  of 
dvvafuq  of  the  Sept. 


212  THE  GOSPEL  OF  Sr.  MARK.  [xii.  29-31. 

morning  and  evening  prayer  of  every  Israelite,  stood  at 
the  head  of  the  Jewish  division  of  the  commandments, 
was  contained  in  the  phylactery,  the  small  leather  prayer- 
box  tied  on  the  forehead,  and  was  found  in  the  Mezumah, 
the  little  box  with  extracts  of  the  law,  which  was  nailed 
to  the  door-posts.  Its  very  use  showed  its  fundamental 
character.^  Therefore  Christ  began  with  it,  because  it  is 
the  beginning  and  foundation  of  all  law,  and  the  basis  of 
its  unity.  Then,  as  on  a  former  occasion  (Luke  10  :  27), 
He  says,  Ver.  30,  Thou  shalt  love,  with  the  free  deep 
love  of  reverence,  as  the  direction  of  the  will,^  the  Lord 
(Jehovah,  the  Unchangeable)  as  thy  God,  with  (lit.  out 
of)  all  thy  heart,  the  inmost  part  of  thy  nature  (2:6; 

3  :  5,  etc.),  with  all  thy  soul  3  (8  :  35),  the  self-conscious 
individuality,  with  all  thy  mind,  the  full  moral  reflection,* 
and\^'\\.\\  all  thy  strength,  which  sums  up  the  fulness  of 
love  in  its  inward  power.  This  commandment  is  "  the 
kernel  of  the  law." — LuTHER.  Ver.  31.  The  .  .  .  neigh- 
bor (Luke  10  :  30  sq.)  as  thyself.  This  second  command- 
ment, taken  from  Lev.  19  :  18,  according  to  the  Sept.,  is 
no  separate  one.  It  rests  upon  the  first,  which  must  be 
exemplified  by  it  (Rom.   13:8  sq.  ;  Gal.   5  :  14  ;    i  John 

4  :  7  sq.).  Its  measure  is  that  of  true  self-love.  '*  Who- 
soever serves  his  neighbor,  serves  not  only  his  neighbor, 
but  God  in  heaven." — Luther.     There  .  .  .  these.     All 

1  Delitzsch  (Lect.  on  O.  T.  Theol.  §  ib)  says  this  is  "  the  fundamental 
principle  of  the  religion  of  Israel,  which  in  this  respect  was  without  equal 
in  antiquity."  He  protests  against  the  rendering  of  many  modern  scholars, 
"  Jehovah  is  a  unique  one,"  and  defends  "  Jahve  est  unus." 

2  The  word  is  a)a-7]artq.     See  Cremer,  p.  9  ;  Trench,  Syn.,  p.  41. 

^  Weiss  argues  from  v.  }^t^  that  Mark  uses  "  soul  "  and  "  heart  "  synony- 
mously, but  in  truth  the  scribe's  answer,  like  his  apprehension,  is  not  as  full 
and  exact  as  that  of  Jesus. 

*  Luther's  translation  "  Gemiith  "  adds  an  element  of  feeling,  that  ex- 
presses the  power  but  obscures  the  intellectual  coloring  of  diavoia. 


XII.  32-35-]  CHAPTER  XJI.  213 

commandments  are  great  only  as  they  rest  on  these,  in 
which  "  God  does  not  look  at  what  men  can  do,  but  at 
what  they  ought  to  do  ;  since  in  this  infirmity  of  the 
flesh  it  is  impossible  that  perfect  love  can  obtain  domin- 
ion."— Calvin.  Ver.  32.  The  scribe  commends  Jesus, 
and  repeats^  the  commandment,  adding,  Ver.  33,  it  is 
.  .  .  sacrifices.  This  confession,  a  true  echo  of  i  Sam. 
15:22;  Ps.  5 1  :  1 5  sq.  ;  Hos.  6  :  6 ;  Micah  6  :  6  sq., 
rightly  asserts  the  superiority  of  the  moral  law  over  all 
ceremonial  enactments.  All  ceremonies  without  love  are 
but  a  hypocritical  cloak.  Ver.  34.  WJicn  Jesus  saw  that 
the  scribe  anszvered  discreetly,  with  intelligent  insight, 
He  said,  .  .  .  God.  The  scribe  w^as  almost  a  disciple, 
but  not  quite  (cf.  Acts  26  :  28).  "  If  thou  art  not  far  off, 
enter ;  better  otherwise  to  have  been  far  off." — Bengel. 
In  this  effect  of  Christ  upon  the  deputy  of  the  Pharisees, 
He  had  gained  a  victory.  And  .  .  .  question.  The  wis- 
dom and  power  of  Jesus  had  overcome  the  daring  of  His 
plotting  enemies. 

35-37.  And  Jesus  answered  and  said,  as  he  taught  in  the  temple,  How 
say  the  scribes  that  the  Christ  is  the  son  of  David  ?  David  himself  said  in 
the  Holy  Spirit, 

The  Lord  said  unto  my  Lord, 

Sit  thou  on  my  right  hand. 

Till  I  make  thine  enemies  the  footstool  of  thy  feet. 
David  himself  calleth  him  Lord  ;  and  whence  is  he  his  son  .''     And  the  com- 
mon people  heard  him  gladly. 

Ver.  35.  Jesus,  after  having  first  asked  (Matt.  22  :  42), 
answered  a  number  of  Pharisees,  who  had  probably 
gathered  to  discuss  further  plans,  as  he  taugJit  in  the 
temple,  where  the  previous  words  had  been  spoken  from 

^"Understanding"  {avveaiQ),  which  in  Mark  12  :  33  takes  the  place  of 
"soul  "  (V'l'F/)  of  the  original,  is  here  put  for  "mind  "  (diavoia)  of  v.  30.  It 
marks  the  apprehensive  power.     See  also  note  on  "  soul "  v.  30. 


214  THE  GOSPEL  OF  ST.  MARK.  [xn.  35-37. 

ver.  I  onward.  How  .  .  .  son  of  David?  (10  :  48).  Jesus 
does  not  deny  His  descent  from  David,  but  shows  the 
Pharisees  how  their  constant  messianic  title  does  not 
fully  express  the  character  of  the  Christ.  "  They  saw 
one  part  of  what  He  was,  they  knew  not  the  other." — 
Augustine.  Therefore  Christ  would  lead  them  to  a  full 
knowledge,  which  would  be  the  complete  answer  to  the 
question  about  the  greatest  law.  "  You  can  never  from 
your  w^hole  heart,  from  your  whole  soul,  from  your  whole 
mind  love  God,  unless  you  rightly  understand  Christ  and 
know  who  He  is." — LUTHER.  Ver.  36.  David  .  .  . 
Spirit,  through  whom  he  spoke  (2  Tim.  3  :  16;  i  Peter 
I  :  II  ;  2  Peter  i  :  21),  The  Lord  .  .  .  footstool  1  of  thy 
feet.  This  word  of  the  i  lOth  Psalm,  which  w^as  accepted 
as  messianic  by  Jews  and  is  more  frequently  cited  in  the 
N.  T.  than  any  other  word  of  the  O.  T.  (Acts  2  :  34,  35  ; 
I  Cor.  15  :  25  ;  Hebr.  i  :  13  ;  5  :  6 ;  7  :  17,  21),  was  used 
by  Christ  to  prove  His  divinity  rather  than  Ps.  45  :  7,  8  ; 
Isai.  7  :  14;  9:6;  Jer.  23  :  6;  Micah  5  :  2,  because  it  is 
David  who  acknowledges  the  Messiah  as  Lord,  whom 
God  seats  at  his  right  hand  (cf.  Dan.  7:13,  14),  i.  e.  gives 
^qual  power  and  majesty  (Exod.  15  :  6;  Ps.  17  :  7 ;  18  :  35  ; 
20:  6;  60  :  5  ;  63  :  8;  98  :  I  ;  Isai.  41  :  10;  Lam.  2  :  3),  until, 
in  the  picture  of  a  victorious  king,  His  feet  are  on  the 
neck  of  the  conquered  enemies  (Josh.  10  :  24;  Ps.  8  :  6 ; 
18  :  38  ;  45  :  5  ;  47  :  3)-  After  this  announcement  of  the 
victory  of  the  divine  Messiah,  Jesus  asks,  Ver.  37,  David 
.  .  .  son  ?  With  this  inferential  question  Jesus  teaches 
His  divine  and  human  nature.  This  is  "the  mystery 
how  He  is  David's  son  and  David's  Lord  ;  how  one  per- 
son is  both  man  and  God  ;  how  in  the  form  of  man  He  is 
less  than  the  Father,  in  the  form  of  God  equal  with  the 
Father." — AUGUSTINE.  And  .  .  .  gladly,  in  His  won- 
1  "  Underneath  "  (iTro/tdru)  is  best  attested  by  «,  A,  L,  A. 


JCII.  38-41.]  CHAPTER  XII.  415 

derful  teaching  of  power,  especially  about  the  divine 
dignity  of  the  Messiah.  The  simple  people  have  a  better 
desire  for  the  truth  than  those  wise  in  their  own  conceit 
(Matt.  11:25;   I  Cor.  i  :  26,  27). 

3S-40.  And  in  his  teaching  he  said,  Beware  of  the  scribes,  which  desire 
to  walk  in  long  robes,  and  to  havi  salutations  in  the  marketplaces,  and  chief 
seats  in  the  synagogues,  and  chief  places  at  feasts :  they  which  devour 
widows'  houses,  and  for  a  pretence  make  long  prayers  ;  these  shall  receive 
greater  condemnation. 

Ver.  38.  And  in  his  teaching,  reported  fully  Matt. 
23,  he  said,  .  .  .  robes,  the  cloaks  (tallith)  with  the 
sacred  fringes  ;  and  .  .  .  marketplaces  (Matt.  23  :  7), 
deferential  greetings  by  their  honorable  title  *'  Rabbi," 
Ver.  39,  and  .  .  .  feasts  (Matt.  23  :  6;  Luke  14  :  7),  the 
highest  position  in  the  house  of  worship  and  in  the 
homes.  The  Lord  rebukes  them  not  "  because  they  hold 
such  places,  but  because  they  love  them." — AUGUSTINE. 
Ver.  40.  They  -  .  .  houses,  by  being  supported  by  them 
(cf.  I  Kings  17:9;  2  Kings  4:8;  Luke  8  :  2  sq.),  and  in 
the  unjust  administration  of  their  property,  while  for  a 
pretence  they  make  .  .  .  prayers.  They  do  not  really 
pray,  but  stand  to  be  admired,  making  many  words  like 
the  heathen  (Matt.  6:7;  Luke  18  :  ii  sq.).  These  .  .  . 
greater,  more  abundant  (i  Cor.  12  :  23)  condemnation, 
for  their  pride,  rapacity,  dead  formality,  and  because  of 
their  hypocrisy.     God  hates  all  pretence. 

41-44.  And  he  sat  down  over  against  the  treasury,  and  beheld  how 
the  multitude  cast  money  into  the  treasury:  and  many  that  were  rich  cast 
in  much.  And  there  came  a  poor  widow,  and  she  cast  in  two  mites,  which 
make  a  farthing.  And  he  called  unto  him  his  disciples,  and  said  unto  them, 
Verily  I  say  unto  you.  This  poor  widow  cast  in  more  than  all  they  which 
are  casting  into  the  treasury:  for  they  all  did  cast  in  of  their  superfluity; 
but  she  of  her  want  did  cast  in  all  that  she  had,  even  all  her  living. 

Ver.   41.     Jesus  sat  down   .  .  .  the  treasury.      Prob- 


2l6  THE  GOSPEL  OF  ST.  MARK.  [xil.  41-44. 

ably  Jesus  sat  on  one  of  the  flight  of  steps  rising  from 
the  "court  of  women."  In  the  colonnades  surrounding 
this  stood  thirteen  trumpet-shaped  chests  (Shopharoth), 
of  which  according  to  their  inscriptions  nine  were  for 
temple-tax  and  sacrifice-tribute,  and  four  for  wood,  in- 
cense, temple-decorations,  burnt-offerings  and  free-will 
gifts.  At  one  of  the  latter  Christ  beheld  with  spiritual 
eyes,  how  of  the  multitude,  many  .  .  .  cast  in  much 
money,  large  handfuls  of  copper  coins  ;  for  the  Jews  were 
so  liberal  that  a  law  had  to  be  enacted  against  giving  too 
much  to  the  enormously  wealthy  temple-treasury.  At 
the  time  of  Pompey  it  contained  nearly  $2,500,000  in 
money  alone.  But  still  the  eyes  of  the  Lord  that  are 
upon  all  offerings  saw  no  sacrifice  among  the  large  gifts. 
Ver.  42.  And  .  .  .  mites  (lepta),  the  smallest  coins, 
which  .  .  .  farthing  (fourthling),  the  Roman  quadrans, 
J^  of  an  as,  about  2  mills.  Although  in  required  gifts  it 
was  not  allowed  to  contribute  less,  yet  in  her  free-will 
offering  the  widow  could  have  kept  one  mite,  but  she  did 
not.  Ver,  43,44.  Then  Christ  called  .  .  .  living,  her  whole 
present  means  of  subsistence.  Poor  as  she  was,  she  was 
richer  than  Croesus  and  all  Israel  (Jerome).  "  How  she 
must  have  fixed  her  trust  on  God,  and  not  have  cared  for 
the  morrow ;  since  she  did  to-day  what  to-day  brought 
with  it." — Braune. 


CHAPTER  XIII. 

1-2.  And  as  he  went  forth  out  of  the  temple,  one  of  his  disciples  saith  unto 
him,  Master,  behold,  what  manner  of  stones  and  what  manner  of  buildings! 
And  Jesus  said  unto  him,  Seest  thou  these'great  buildings  ?  there  shall  not 
be  left  here  one  stone  upon  another,  which  shall  not  be  thrown  down. 

Ver.  I.  As  Christ  went  .  .  .  temple,  "  paying,  as  it 
were.  His  last  adieu,"— Calvin,  one  .  .  .  disciples  prob- 
ably Peter,  saith  .  .  .  buildings !  Jesus,  who  had  left 
through  the  "  Golden  Gate,"  on  the  east  side  of  the 
temple,  was  asked  to  look  upon  the  immense  polished  and 
bevelled  marble-blocks  of  the  temple-wall,  some  of  which 
were  25  cubits  ^  long,  8  cubits  high  and  12  cubits 
broad  (Jos.  Antiq.  XV.  11,  3),  while  others  were  45 
cubits  in  length,  5  in  height  and  6  in  breadth 2  (Jos. 
Wars,  V.  6,  6).  And  how  magnificent  was  the  sculpture 
and  adornment  of  the  temple  with  its  buildings,  clois- 
ters, halls,  terraces,  etc.^  Its  solidity  and  grandeur, 
which  filled  the  disciples  with  amazement,  seemed  to 
prove  its  permanence.  But,  Ver.  2,  Jesus  .  .  .  down. 
As  Jerusalem  and  the  temple  had  once  before  been  de- 
stroyed (2  Kings  25  :  13)  according  to  prophecy  (Micah 
3  :  12;  Jer.  26  :  18),  thus,  as  Christ  had  previously  said 
(Matt.    23    :   37    sq.),    it    would    occur    again,    but    more 

^  A  cubit  is  equivalent  to  18  inches. 

2  Geikie  (p.  33)  says :  "  The  stones  used  were  of  great  size,  a  whole  row 
still  seen  on  the  south-east  comer  measuring  nineteen  feet,  or  even  more, 
in  length,  and  four  feet  in  height ;  one  of  them,  twenty-two  feet  above  the 
present  surface,  weighing,  it  is  believed,  over  a  hundred  tons." 

8  For  an  excellent  description,  see  Farrar,  p.  516;  Geikie,  p.  34  sq. 

217 


2iS  THE  GOSPEL  OF  ST.  MARK.  [xni.  M- 

thoroughly.  After  40  years  the  whole  surroundings  of 
the  temple  were  "  so  thoroughly  levelled  and  dug  up 
that  no  one  visiting  the  city  would  believe  it  had  ever 
been  inhabited  "  (Jos.  Wars,  VII.  i,  i).  Even  Titus, 
astonished  at  the  great  buildings,  saw  in  his  triumph 
the  hand  of  God  (Jos.  Wars,  VI.  9,  i).  It  was  God, 
who,  breaking  down  what  He  had  built  (Jer.  /15  14), 
made  this  desolation  (Ps.  46  :  8). 

3-8.  And  as  he  sat  on-  the  mount  of  Olives  over  against  the  temple, 
Peter  and  James  and  John  and  Andrew  asked  him  privately,  Tell  us,  when 
shall  these  things  be  ?  and  what  shall  be  the  sign  when  these  things  are  all 
about  to  be  accomplished  ?  And  Jesus  began  to  say  unto  them,  Take  heed 
that  no  man  lead  you  astray.  Many  shall  come  in  my  name,  saying,  I  am 
he ;  and  shall  lead  many  astray.  And  when  ye  shall  hear  of  wars  and 
rumors  of  wars,  be  not  troubled  :  Ihese  things  must  needs  come  to  pass  ;  but 
the  end  is  not  yet.  For  nation  shall  rise  against  nation,  and  kingdom 
against  kingdom :  there  shall  be  earthquakes  in  divers  places ;  there  shall 
be  famines  :  these  things  are  the  beginning  of  travail. 

Ver.  3,  As  Jesus  sat  .  .  .  mount  of  Olives  (11  :  i) 
over  against  the  temple,  Peter  .  .  .  Andrew  (i  :  29), 
named  according  to  their  prominence  (3  :  19)  in  the 
early  apostolic  period,  for  James  takes  precedence  of  John, 
asked  privately,  apart  from  the  other  disciples,  Ver.  4, 
Tell  .  .  .  accomplished  ?  The  disciples,  who  connect 
the  coming  of  Christ  and  the  end  of  the  world  with  the 
downfall  of  Jerusalem  (Matt.  24  :  3),  seek  the  time  and 
sign  of  the  completion  of  all  the  last  things.  The 
uniting  of  tliesc  eschatological  features,  parallel  to  the 
connection  of  Christ's  first  and  second  coming  in  the 
prophets  (Isai.  40  :  3  sq. ;  61  :  i  sq.  ;  Mai.  4  :  4  sq.),  and 
founded  upon  previous  announcements  of  Jesus  (9:1; 
Matt.  10:15;  I  I  :  22  ;  12  :  36,  41,  42),  is  wrong  only  as 
it  is  temporal.  Jesus  Himself  used  the  destruction  of 
Jerusalem,  as  an  end  typifying  tJie  end,  and  passes  from 


XIII.  5-8-]  CHAPTER  XIII.  219 

the  former  to  the  latter.^  God's  judgments  like  His 
mercies  are  one.  Ver.  5.  Jesus  .  .  .  astray.  Christ 
does  not  enter  upon  the  question  of  time  (ver.  4  and  32), 
but  begins  with  a  warning,  that  occurs  again  ver.  9,  23 
and  33.  The  whole  import  of  this  discourse  is  practical. 
"  The  purpose  of  our  asking  after  Christ's  coming  must 
not  be  inquisitiveness,  but  the  desire  to  remain  steadfast 
with  Him  until  then." — Stier.  Ver.  6.  For  Hany  .  .  . 
in  (lit.  on,  relying  on)  my  name  .  .  astray  (ver.  22). 
This  sign,  presenting  "  an  essential  point  of  view  for  all 
eschatology," — Lange,  was  as  previously  foretold  (John 
5  :  43)  fulfilled  among  the  Jews,  who,  as  in  the  time  of 
exile  they  were  led  astray  by  false  prophets  (Jer.  14  :  13; 
29:8,  9;  Ezek.  13),  shall  again  be  deceived  by  false 
Messiahs.  Such  were  Theudas  (Acts  5  :  36,  37  ;  Jos. 
Antiq.  XX.  5,  i)  and  others  (Jos.  Antiq.  XX.  5,  2  ; 
Wars,  VI.  5,  2).  But  the  disciples  shall  beware.  Ver.  7. 
When  ye  .  .  .  wars  close  by,  and  rumours  of  wars  in 
the  distance,  be  not  troubled  (lit.  cry  not  out  ;  Matt. 
24  :  6 ;  2  Thess.  2:2):  these  .  ,  .  pass,  because  of  the 
wickedness  of  the  Jews  ;  but  the  end  .  .  .  yet. 
Among  the  preliminary  occurrences,  that  are  pictures  of 
the  final  end,  were  the  internal  Jewish  fights,  the  rising 
against  Nero,  and  on  the  border  of  the  empire  the  war 
with  the  Parthians,  after  58  A.  D.  Ver.  8.  Nation  .  .  . 
kingdom  (cf.  Isai.  19:2),  The  contentions  of  the  Syrians 
and  Jews  in  the   cities  (Jos.  Wars,  H.  17,  10;    18  :  i  sq.), 

'  This  takes  place  at  v.  24,  although  all  the  previous  verses  about  Jeru- 
salem's end  await  a  re-fulfilment.  It  is  not  therefore  true,  as  Luther  says 
that  Matt,  and  Mark  confuse  the  two  ends,  and  do  not  keep  the  proper 
order  like  Luke.  They  do  not  "  cook  it  in  one  pap."  Still  less  foundation 
is  there  for  finding  two  different  original  sources,  which  have  been  com- 
bined in  this  account,  as  Wendt  (Lehre  Jesu,  Gottingen,  1886,  Erster  Theil, 
p.  I  sq.)  arbitrarily  does  ;  or  for  denying  the  connection  of  the  fall  of 
Jerusalem  with  the  Parousia  (Erich  Haupt.). 


i26  THE  GOSPEL  OF  ST.  MARK.  [xiii.  8,  9. 

and  the  rising  of  the  emperor  Otho  against  ViteHuswere 
first  fulfilments  of  these  words,  that  await  a  fuller  accom- 
plishment. There  .  .  .  places.  This  happened  in  the 
valley  of  the  Jordan  and  Asia  Minor,  where  in  the  time 
of  Tiberius  twelve  cities  were  thus  visited,  in  Laodicea 
(a.  d.  61)  and  in  Pompeii  (a.  d.  62).  There  .  .  .  famines 
and  pestilence  (Luke  21  :  ii),  like  those  threatened  and 
fulfilled  of  old  (2  Chron.  20:9  ;  Jer.  14:12;  21:7).  Some 
occurred  under  Claudius  (Acts  1 1  :  28)  and  Nero.  Be- 
fore the  "  new  earth  "  is  born,  famines  shall  also  occur. 
*'  What  God's  goodness  gave  men  for  the  use  of  life  was 
misused  to  their  guilt,  therefore  God  uses  these  things 
for  their  punishment." — GREGORY  THE  Great.  These 
travail  (Isai.  26  :  17;  Jer.  22  :  23  ;  Hos.  13  :  13).  The 
birth-woes  of  the  destruction  of  Jerusalem,  as  the  begin- 
ning of  a  new  period  of  the  kingdom  (9  :  i),  are  a  pro- 
phecy of  the  travailing  (Rom.  8  :  22  ;  i  Thess.  5  :  3),  of 
the  final  regeneration  (Matt.  19  :  28). 

9-13.  But  take  ye  heed  to  yourselves:  for  they  shall  deliver  you  up  to 
councils  ;  and  in  synagogues  shall  ye  be  beaten  ;  and  before  governors  and 
kings  shall  ye  stand  for  my  sake,  for  a  testimony  unto  them.  And  the  gos- 
pel must  first  be  preached  unto  all  the  nations.  And  when  they  lead  you 
to  judginent,  and  deliver  you  up,  be  not  anxious  beforehand  what  ye  shall 
speak ;  but  whatsoever  shall  be  given  you  in  that  hour,  that  speak  ye ;  for 
it  is  not  ye  that  speak,  but  the  Holy  Ghost.  And  brother  shall  deliver  up 
brother  to  death,  and  the  father  his  child ;  and  children  shall  rise  up 
against  parents,  and  cause  them  to  be  put  to  death.  And  ye  shall  be  hated 
of  all  men  for  my  name's  sake :  but  he  that  endureth  to  the  end,  the  same 
shall  be  saved. 

Ver.  9.  Take  heed,  says  Christ,  repeating  Matt. 
10  :  17,  18  ;  for  .  .  .  councils,  sanhedrims,  judicial  as- 
semblies, which  soon  took  place  (Acts  4:3;  5  :  18,  27; 
23  :  i);  and  into  synagogues,  where  ye  shall  be  beaten. 
This  punishment,  carried  out  by  the  minister  (Chazzan) 
of   the    synagogue,    was   experienced    by    Paul    (2  Cor. 


X 11 1.  9-1 1  •]  CHA P  TER  XIH.  2  2 1 

1 1  :  24).  It  was  generally  inflicted  with  leathern  thongs, 
the  condemned  lying  on  the  ground  (Exod.21  :  20;  Lev. 
19  :  20;  Deut.  22  :  18;  Prov.  10  :  13;  12  :  20).  Before 
governors  (proconsuls,  propraetors,  procurators)  and 
kings  .  .  .  tCitimony  of  the  gospel  unto  them.  Paul 
was  accorded  this  privilege,  for  he  stood  before  Felix  and 
Festus  (Acts  24  :  10  sq. ;  25  :  i  sq.),  and  Agrippa  (Acts 
26  :  I)  and  Nero  (2  Tim.  4  :  16).  Many  Christians  in  the 
persecutions  stood  before  emperors.  But  they  were  not 
to  seek  but  only  to  suffer  this.  "  As  the  snakes  know  by 
nature  that  there  is  enmity  between  them  and  men,  and 
they  therefore  slyly  beware  of  men,  thus  the  saints  of 
God  shall,  wise  as  serpents,  take  heed  of  the  men,  whose 
natural  character  is  enmity  against  God." — Leyser. 
Amid  such  persecutions,  Ver.  10,  the  gospel  must  first, 
before  the  end,  be  preached  ...  all  the  nations.  The 
apostles  beginning  at  Jerusalem  came  unto  "  the  utter- 
most part  of  the  earth  "  (Acts  1:8;  Col.  i  :  6,  27)  as 
then  known,  to  Italy,  Illyricum  and  Spain  (Rom.  15  :  19, 
24,  28).  This  activity  was  the  beginning  of  the  mission- 
ary activity  of  the  Church,  which  must  finally  reach  all 
people,  whether  they  hear  or  forbear  (Ezek.  2  :  5)  "  That 
is  the  character  of  the  Church  ;  it  blooms,  when  perse- 
cuted ;  it  grows,  when  suppressed  ;  it  prospers,  when  de- 
spised ;  it  conquers,  when  it  bleeds  ;  it  stands,  when  it 
seems  to  succumb." — HILARY.  Ver.  11.  ^//^f,  Christ 
continues,  recalling  Matt.  10:  19,  20;  Luke  12  :  11,  12, 
when  they  lead  you  under  arrest  and  deliver  you  up 
to  Gentile  tribunals,  be  not  .  .  .  Holy  Ghost.  This 
promise,  that  God  through  His  Spirit,  as  the  Spirit  of 
glory  (i  Peter  4  :  14),  would  give  the  words  (cf.  Exod. 
4  :  12)  to  those,  whose  whole  work  rested  upon  the  Spirit 
(John  15  :  26,  27),  is  applied  only  to  compulsory  appear- 
ance before  judges.     Although  the   whole  sufficiency  of 


222  THE  GOSPEL  OF  ST.  MARK.  [xiii.  12,13. 

the  servants  of  Christ  is  from  God  (2  Cor.  3  :  5),  yet  they 
must  ordinarily  meditate  and  prepare  (i  Tim.  4:  13).  Ver. 
12.  Brother  .  .  .  death  (Matt.  10:21).  The  closest  bonds 
of  consanguinity  between  brothers,  parents  and  children 
shall  not  prevent  persecution  against  disciples,  which 
shall  reach  the  terrible  climax  of  children  having  their 
own  parents  killed,  an  actual  experience  in  the  early  per- 
secution ^  and  in  those  of  the  Reformation.^  Ver.  13. 
And  ye  shall  be  hated  .  .  .  my  name's  sake  (Matt. 
10  :  22),  although  you  are  the  best  of  men  (cf.  Acts 
26  :  9).  Wherever  the  name  of  Jesus  is,  there  must  be 
hatred  of  the  world  (i  John  3  :  13).  But  .  .  .  saved 
(Matt.  10:22).  Endurance,  "the  queen  of  virtues," — 
CllRYSOSTOM,  the  opposite  to  agreement  with  the  world, 
if  it  last  unto  the  end  (Rev.  2  :  10),  assures  of  salvation 
(Col.  2  :  6  sq. ;  Hebr.  3  :  6,  14 ;  10  :  35  sq.  ;  2  Pet.  3:17; 
I  John  2  :  24  sq.).  Those  "  that  die  for  the  truth,  live 
with  the  truth."— Augustine. 

14-23.  But  when  ye  see  the  abomination  of  desolation  standing  where  he 
ought  not  (let  him  that  readeth  understand),  then  let  them  that  are  in 
Judaea  flee  unto  the  mountains:  and  let  him  that  is  on  the  housetop  not 
go  down,  nor  enter  in,  to  take  anything  out  of  his  house :  and  let  him  that 
is  in  the  field  not  return  back  to  take  his  cloke.  But  woe  unto  them  that 
are  with  child  and  to  them  that  give  suck  in  those  days !  And  pray  ye  that 
it  be  not  in  the  winter.  P'or  those  days  shall  be  tribulation,  such  as  there 
hath  not  been  the  like  from  the  beginning  of  the  creation  which  God  created 
until  now,  and  never  shall  be.  And  except  the  Lord  had  shortened  the 
days,  no  flesh  would  have  been  saved  :  but  for  the  elect's  sake,  whom  he 
chose,  he  shortened  the  days.  And  then  if  any  man  shall  say  unto  you,  Lo, 
here  is  the  Christ ;  or,  Lo,  there  ;  believe  it  not :  for  there  shall  arise  false 
Christs  and  false  prophets,  and  shall  shew  signs  and  wonders,  that  they 
may  lead  astray,  if  possible,  the  elect.  '  But  take  ye  heed :  behold,  I  have 
told  you  ail  things  beforehand. 

1  Tertullian,  vScorpiace,  X.;  Luther,  Walch,  VII.,  1291. 

2  Petter  tells  of  V^oodman,  the  Sussex  martyr  of  Queen  Mary's  time, 
who  was  "  betrayed  and  taken  by  means  of  his  own  father  and  brother  and 
pther  friends." 


XIII.  14-]  CHAPTER  Xin.  223 

Ver.  14.  But  .  .  .  not,  in  the  holy  place  (Matt.  24  :  15). 
The  sign  of  the  abomination,  prophesied  by  Daniel 
(9  :  27;  II  :  31  ;  12  :  ii)/  is  not  the  standing  of  the 
image  of  an  emperor  ^  in  the  temple,  nor  primarily  the 
Roman  armies  with  their  ensigns,^  but  the  diseased^  con- 
dition of  all  Israel,  apparent  in  the  profanation  of  the 
temple  (11  :  15  sq.),  and  the  outrageous  deeds  of  the 
zealots  there  (Jos.  Wars,  IV.  3,  7,  12;  6,  3  ;  VI.  2,  i), 
which  caused  the  desolation  by  the  Roman  armies  (Luke 
21  :  20).  Seeing  such  a  condition  (Let  him  .  .  .  under- 
stand). The  disciples,  to  whom  this  injunction  of  Christ 
is  addressed,  are  attentively  to  search  and  understand 
the  prophecy,  which  Israel  neglected.  The  great  abom- 
ination of  sin  must  be  studied  from  the  divine  word  for 
our  salvation.  Let  .  .  .  mountains.  As  Lot  fled  (Gen. 
19  :  17),  thus  the  disciples  at  the  impending  doom  are 
bidden  to  escape  at  once  to  the  surrounding  mountains. 
In  the  common  flight  of  the  Jews  (Jos.  Wars,  II.  9  :  16) 

1  Keil  is  formally  correct  in  claiming  that  Christ's  words  are  taken  only 
from  Dan.  11  :  31 ;  12  :  11,  which  is  the  position  of  Calvin;  but  Dan.  9  :  27 
as  the  basis  of  the  more  detailed  prophecy  ought  not  be  excluded. 

'■^  That  the  abomination  was  such  an  image  finds  support  in  the  passages 
of  Daniel,  which  were  first  fulfilled  in  the  days  of  Antiochus  Epiphanes 
(i  Mace.  I  :  54 ;  2  Mace.  6  :  2),  and  in  the  fact  that  "  abomination  "  is  in 
the  Sept.  specially  applied  to  idols  (i  Kings  11  :  5;  21  :  26;  2  Kings 
16  :  3;  21  :  2).  But  as  no  such  image  is  known  to  have  "stood"  in  the 
temple  before  the  destruction  of  Jerusalem,  for  an  attempt  was  stopped 
(.Jos.  Wars,  II.  9,  2),  the  idolatrous  abomination  in  its  completion  out- 
wardly must  refer  to  the  Roman  ensigns,  to  which  sacrifices  were  offered 
(Jos.  Wars,  VI.  6,  i).  It  has  never  been  settled  by  those  exegetes,  who 
argue  for  the  image,  whose  image  it  was.  Jerome,  Eusebius,  Theodoret, 
Theophylact,  think  of  Tiberius,  Luther  of  Caligula,  Clemens  Alex,  of 
Nero,  and  Chrysostom  of  Titus. 

^  Thus  Origen,  Chrysostom,  Grotius,  Bengel,  Kuinoel,  Ebrard,  Lange, 
Godet,  Weiss,  etc. 

4  [idelvyfia  means  originally  a  foul  thing  causing  a  stench.  (Cf.  Luke 
16:  15;  Rev.  17  :  4.  55  21  :  27.) 


224  'I^^^E  GOSPEL  OF  ST.  MARK.  [x in.  15-19. 

the  Christians  came  to  Pella,^  about  100  miles  distant 
in  Peraea.  Ver.  15.  Let  him  .  .  ,  house.  So  sudden 
would  be  the  necessity  of  the  flight,  that  those  on  the 
house-tops  resting  must  not,  by  the  inside  steps,  enter 
their  house  to  take  even  the  necessary  clothing  and  pro- 
vision, but  hurry  along  the  tops  of  the  houses  to  the  city 
wall,  using  the  outside  steps  of  the  houses  (cf.  2  :  4)  to 
descend.  Ver.  16.  Let  ,  .  .  cloak.  Those  at  work  in 
the  fields,  without  their  outer  garments  as  was  usual, 
should  immediately  betake  themselves  to  the  mountains 
and  leave  behind  the  mantle  so  necessary  as  a  covering. 
When  God's  judgments  come,  we  should  not  shrink 
back  (Luke  17  :  32),  but  take  our  life  as  prey  (Jer.  45  :  5), 
and  in  faith  save  our  souls  (Hebr.  10  :  39).  Ver.  17. 
But  .  .  .  days  12  In  deepest  compassion  Jesus  bewails 
the  helpless  women,  who  cannot  flee  quickly,  and  to 
whom  the  blessing  of  children  would  then  be  a  curse 
(Luke  23  :  29).  Ver,  18.  And  pray  .  .  .  winter,  for 
then  the  ways  would  be  hard  to  travel  and  the  mount- 
ains inhospitable.  The  prayer  of  believers  can  change 
the  season  of  the  judgments  in  God's  power,  and  there- 
fore the  Roman  armies  came  in  spring  when  the  weather 
was  favorable  for  travelling.  "  How  does  the  dear  Lord 
encourage  us  so  affectionately,  that  we  should  pray  for 
the  relief  of  His  unavoidable  judgments." — GERHARD. 
Ver.  19.  For  .  .  .  shall  be,  a  prophecy  for  whose  literal 
fulfilment  Jos.  Wars,  VL  9  :  3  vouches.  In  Jerusalem, 
crowded  at  the  Passover  with  about  three  million  people, 
pestilence  arose  and  famine  followed,  during  which  men 
killed   themselves  and   sprang  into   the   fire.     In  despair 

'  Stanley,  Sinai  and  Palestine,  p.  330.  Eus.  (H.  E.  III.  5,  3)  followed  by 
Epiphanius  (De  pond,  et  mens.  15)  tells  of  this  flight. 

-  For  the  figurative  interpretation  of  these  words,  see  Augustine,  Ps, 
XCVI.  14. 


XIII.  19-23]  CHAPTER  XIII.  225 

mothers  sought  food  for  their  children  ;  and  one  mother 
killed,  roasted  and  ate  her  own  child.  Cruelty  was  ram- 
pant, and  frequent  were  the  outbursts  of  violence  in  the 
internal  struggles  of  various  factions.  The  Romans  had 
taken  97,000  captives,  and  during  the  whole  siege  11,000,- 
000  souls  had  perished.  "  Such  terrible  tribulation  we 
should  look  at  closely  and  see  industriously,  what  sin  is, 
which  brings  such  suffering,  that  we  may  beware  of  it." — 
Luther.  Ver.  20.  Except  .  .  .  days.  If  God  had 
not  determined  to  shorten  the  time  of  tribulation  for  the 
sake  of  the  Christians,  who  in  relation  to  the  mass  of  the 
Jews  (flesh)  were  the  elect  remnant  (Isai.  1:9;  10  :  22), 
all  Israel  would  have  been  eradicated.  Titus,  eager  from 
the  first  to  make  a  quick  siege,  surrounded  the  city  with 
a  wall,  which  he  fortified  with  thirteen  garrisons  in  three 
days,  and  thus  the  city  besieged  by  Nebuchadnezzar 
sixteen  months,  was  taken  in  five.  The  despised  Chris- 
tians were  the  cause  of  this  mercy,  which  shall  again 
appear  at  the  final  end.  "  It  conveys  wonderful  consola- 
tion to  the  godly,  that  God  will  never  allow  His  wrath  to 
proceed  so  far  as  not  to  provide  for  their  safety." — CAL- 
VIN. Ver.  21,  22.  Then  .  .  .  there  (cf.  Matt.  24  :  26); 
believe  .  .  .  elect.  Many  false  Messiahs  and  prophets 
arose  in  Judaea  before  the  destruction  of  Jerusalem  (Jos. 
Wars,  VI.  5,  4),  who  performed  deceptive  miracles^  (Jos. 
Wars,  II.  13,  4),  especially  an  Egyptian  (Jos.  Wars,  II. 
13,  5).2  They  might  have  deceived  the  elect,  if  this  were 
possible  ;  but  it  is  impossible,  because  God  holds  them 
(Matt.  16  :  18  ;  I  Cor.  10  :  13),  and  will  do  so  in  the  lying 
wonders  of  the  last  days  (2  Thess.  2  ;  Rev.  13),  Ver.  23. 
But  .  .  .  beforehand.     The  comprehensive  prophecy  of 

^  Tacitus  (Ilist.    5  :  13)  also  mentions  that   the  Jews   were  deceived  by 
signs. 

'^  Eusebius  (H.  E.  II.  21)  connects  this  Egyptian  with  Acts  21  :  38. 
15 


2  26  THE  GOSPEL  OF  ST.  MARK.  [xiii.  24-26. 

Christ  was  the  guide  of  His  disciples,  whose  watchfulness 
was  the  condition  of  God's  saving  power.  "  Who  will 
not  permit  himself  to  be  warned,  but  is  nevertheless 
deceived,  is  lost  by  his  own  fault." — STARKE. 

24-27.  But  in  those  days,  after  that  tribulation,  the  sun  shall  be  dark- 
ened, and  the  moon  shall  not  give  her  light,  and  the  stars  shall  be  falling 
from  heaven,  and  the  powers  that  are  in  the  heavens  shall  be  shaken.  And 
then  shall  they  see  the  Son  of  man  coming  in  clouds  with  great  power  and 
glory.  And  then  shall  he  send  forth  the  angels,  and  shall  gather  together 
his  elect  from  the  four  winds,  from  the  uttermost  part  of  the  earth  to  the 
uttermost  part  of  heaven. 

Ver.  24.  In  those  days  of  the  end  of  the  world,  after 
.  .  .  tribulation  (ver.  19)  of  Jerusalem,  which  is  propheti- 
cally connected  in  God's  manner  (2  Peter  3  :  8)  with  the 
end,  the  sun  .  .  .  darkened.  The  darkening,  a  figure  of 
great  sorrow  (Isai.  5  :  30 ;  13  :  10  ;  Jer.  15:9;  Ezek.  32  : 
7,  8  ;  Amos  8:9;  Micah.  3  :  6),  will  be  an  actual  physi- 
cal one,  and  therefore  the  moon  .  .  .  light,  and,  Ver.  25, 
the  stars  .  .  .  heaven,  i.  e.  sink  behind  the  horizon. 
The  powers  .  .  .  heavens,  moving  and  upholding  the 
universe,  shall  be  shaken  ;  for  as  the  prophets  foretold 
(Joel  2  :  30 ;  Haggai  2  :  6,  21  ;  Isai.  34  :  4)  and  the  N.  T. 
confirms  (Hebr.  12  :  26,  27;  2  Peter  3  :  10  sq.  ;  Rev. 
6  :  12  ;  21  :  2),  the  regeneration  of  the  world  (ver.  8)  occurs 
in  the  advent  of  the  eternal  Light  and  Power,  at  whose 
death  the  sun  became  dark.  Ver.  26.  Then  .  .  .  glory 
(8  :  38  ;  14  :  62).  He,  who  was  once  lowly,  shall  appear, 
as  prophesied  (Dan.  7  :  13),  in  clouds,  the  chariots  of  God 
(Ps.  104  :  3  ;  Isai.  19  :  i),  even  as  He  ascended  (Acts  i  : 
11).  He  comes  to  judgment  (John  5  :  22,  27;  Rev.  i  :  7) 
with  great  power  to  recreate  the  world  (Isai.  65  :  17; 
66  :  22  ;  Rev.  20  :  1 1  ;  21  :  i),  and  with  glory  not  of 
grace  (John  i  :  14)  concealing  His  brightness,  but  in  the 


XIII.  27,  28.]  CHAPTER  XIII.  zz-j 

fulness  of  eternal  heavenly  majesty  (John  17  :  5).  This 
is  his  full  revelation  (i  Cor.  1:7;  Col.  3:412  Thess. 
1:7;  Tit.  2:13;  I  Peter  i  :  7  ;  4  :  13).  Ver.  27.  Then 
.  .  .  angels  (8  :  38)  to  gather  (Matt.  13  :  41)  at  first  (i 
Thess.  4  :  16,  17)  his  elect,  whom  they  have  always  min- 
istered to  (Hebr.  1:13,  14),  from  the  four  winds,  the 
four  main  points  of  the  compass,  from  .  ,  .  heaven, 
i.  e.  those  living,  and  those  whose  souls  are  in  Paradise. 
"  That  will  be  a  great  grandeur  and  glory,  greater  than 
of  all  emperors  and  kings  on  earth.  Then  the  whole  air 
will  be  full  of  elect  angels  and  holy  men,  everywhere 
surrounding  the  Lord  in  the  clouds ;  they  shall  be 
brighter  than  the  sun,  and  He,  the  Lord,  and  all  saints 
with  Him,  will  pronounce  judgment  on  the  condemned." 
— Luther. 

28-37.  Now  from  the  fig  tree  learn  her  parable :  when  her  branch  is 
now  become  tender,  and  putteth  forth  its  leaves,  ye  know  that  the  summer 
is  nigh ;  even  so  ye  also,  when  ye  see  these  things  coming  to  pass,  know  ye 
that  he  is  nigh,  even  at  the  doors.  Verily  I  say  unto  you,  This  generation 
shall  not  pass  away,  until  all  these  things  be  accomplished.  Heaven  and 
earth  shall  pass  away :  but  my  words  shall  not  pass  away.  But  of  that  day 
or  that  hour  knoweth  no  one,  not  even  the  angels  in  heaven,  neither  the 
Son,  but  the  Father.  Take  ye  heed,  watch  and  pray:  for  ye  know  not 
when  the  time  is.  It  is  as  when  a  man,  sojourning  in  another  country, 
having  left  his  house,  and  given  authority  to  his  servants,  to  each  one  his 
work,  commanded  also  the  porter  to  watch.  Watch  therefore  :  for  ye 
know  not  when  the  lord  of  the  house  cometh,  whether  at  even,  or  at  mid- 
night, or  at  cockcrowing,  or  in  the  morning;  lest  coming  suddenly  he  find 
you  sleeping.     And  what  I  say  unto  you  I  say  unto  all,  Watch. 

Ver.  28.  Now  .  .  ,  nigh  (Song  of  Songs  2  :  12,  13). 
In  this  beautiful  comparison  Jesus  not  only  offers  His 
disciples  a  most  cheerful  picture  of  promise  and  consola- 
tion amid  the  tribulation  of  the  last  days,^  but   foretells 

'  Luther,  Walch,  VII.  1498. 


2  28  THE  GOSPEL  OE  ST.  MARK.  [xiii.  29-32. 

the  final  conversion  of  Israel  (11  :  14;  Matt.  23  :  39; 
Rom.  1 1  :  26)  as  a  great  sign  of  the  end.  "  No  man, 
reason  or  wisdom  on  earth  can  speak  and  explain  this, 
that  redemption  and  joy  shall  come,  where  only  death 
and  destruction  is  seen." — Luther.  Ver.  29.  By  this 
sign  ye  know  .  .  .  these  things  (ver.  24-27)  .  .  .  doors 
as  judge  (James  5  :  9),  but  bringing  to  you  the  kingdom 
(Luke  21  :  31).  Ver.  30.  Verily  .  .  .  generation  (8:  12) 
of  Israel,  a  type  of  all  unregenerate,  shall  .  .  .  accom- 
plished. "  Now  we  see  with  our  own  eyes  the  fulfilment 
of  His  words." — AMBROSE.  "Israel  rejecting  Me  shall 
remain  until  it  calls  Hosanna  in  truth  !  The  withered 
fig  tree  shall  stand,  until  it  puts  forth  leaves." — Stier. 
Ver.  31.  Heaven  .  .  .  away.  What  is  affirmed  of  the 
word  of  God  (Ps.  1 19  :  89,  96;  Isai.  40  :  8)  Christ  claims 
for  His  words,  because  He  is  divine.  The  earth  and 
heaven  will  be  changed  (Ps.  102  :  26,  27;  Isai.  51  :  6  ; 
2  Peter  3  :  7,  10),  but  the  words  of  Jesus  are  firm  and 
eternal.  "  Heaven  and  earth,  called  into  being  out  of 
nothing,  carry  the  possibility  of  not-being  within  them- 
selves ;  but  Christ's  words,  descended  from  eternity,  can 
never  cease  to  be." — HILARY.  How  certain  then  is  a 
salvation  founded  upon  such  words.  Ver.  32.  But 
.  .  .  heaven,  although  they  know  many  things  (cf.  i 
Peter  i  :  12),  neither  the  5on  .  .  .  Father.  The  Son, 
although  one  with  the  Father  (John  10  :  30),  being  the 
eternal  Word  (John  i  :  7  sq.),  that  made  and  upholds 
the  world  (Col.  1:17;  Hebr.  i  :  3),  who  knows  all  things 
(John  21  :  17),  and  is  therefore  not  subordinate,  has  yet 
in  the  form  of  the  servant  (Phil.  2  :  5  sq.),  in  which  He 
became  poor  and  laid  aside  heavenly  glory  (2  Cor.  8:9; 
John  17  :  5),  limited  His  power  by  His  love.  He  knew 
not  the  hour,  because  it  was  not  necessary  for  His  work 


^'i'-  33-35-]  CHAPTER  XIII.  229 

and  for  men.^  Ver.  33.  Take  .  .  .  pray,^  With  "en- 
dure "  these  warnings  are  "  the  four  moral  keynotes  of 
the  discourse  of  the  Last  Things." — Farrar.  Ver.  34. 
It  is  .  .  .  watch.  This  comparative  picture,  which  is 
formally  without  an  apodosis,  teaches  the  duty  of  every 
Christian  to  work  for  Christ  in  his  place  (cf.  Matt. 
20  :  I  sq.)  under  the  guidance  of  those  called  as  watch- 
men (Isai.  21  :  6,  11,  12).  As  "bodily  oversight  and 
watchfulness  in  a  house  are  necessary,  much  more  spiritual 
watchfulness  (i  Peter  5  :  8)."— Starke.  Ver.  35.  Watch 
.  .  .  Cometh  (Matt.  24  :  45),  whether  at  even,  shortly 
after  sunset  in  the  first  watch,  at  midnight,  the  end  of 

1  On  this  passage  Augustine  holds,  that  Christ  always  knew  in  the 
Father  (Serm.  XLVII.),  but  He  knew  it  not  for  "disclosure '"  (On  Ps.  X.  15), 
"  because  it  was  no  part  of  His  othce  as  our  Master  that  through  Him  it 
should  become  known  tons"  (On  Ps.  XXXVI.  16).  He  was  ignorant 
"as  making  others  ignorant"  (On  Trin.  C.  12,  23).  Chrysostom  believes 
that  Christ  used  this  word  to  stop  inquiry  (Horn,  on  Matt.  LXXVIL). 
Athanasius,  who  cites  it  as  abused  by  the  Arians  (Disc.  HI.  C.  XXVI.  26), 
says:  "  It  is  not  the  Word's  deficiency,  but  of  that  human  nature,  whose 
property  it  is  to  be  ignorant  "  (Disc.  III.  C.  XXVII.  43).  In  this  posi- 
tion he  is  followed  by  Gregory  Naz.  (4th  Theol.  Orat.  XV.).  Basil  (Letters 
CCXXXVI.)  thinks,  after  comparing  this  passage  with  Matt.,  that  it  means : 
"  No  man  knoweth,  neither  the  angels  of  God ;  nor  yet  the  Son  would  have 
known  unless  the  Father  had  known."  (On  further  views  of  the  Fathers, 
see  Gore,  Bampton  Lect.  VI.  163,  and  p.  267,  notes.)  The  view  of  Athan- 
asius was  adopted  by  Luther,  who  says  (Walch,  XII.  209) :  "The  humanity 
of  Christ  has,  just  as  another  holy  natural  man,  not  always  thought,  spoken, 
willed,  remembered  all  things,  as  some  make  an  almighty  man  of  him,  con- 
fuse the  two  natures  and  their  work  unwisely."  In  like  manner  the  other 
older  teachers  of  the  Lutheran  Church  placed  the  limitation  in  the  human 
nature,  which  by  "  communicatio  idiomatum  "  had  the  possession,  but  not 
always  the  use  of  divine  attributes.  Modern  Lutheran  theologians,  since 
Thomasius  (Christi  Person  u.  Werk.,  2.  ed.  2,  p.  156),  with  the  exception 
of  Philippi  (Kirchl.  Glaubenslehre,  2.  ed.  IV.  2,  p.  422),  regard  the  self- 
limitation  one  of  divine  love  in  the  unity  of  the  theanthropic  person  of 
Christ.     (I-uthardt,  Compendium,  7th  ed.,  p.  190;  Frank,  Chrl.  Wahr.  II. 

P-  143) 

2  "  Pray  "  is  wanting  in  B,  D,  although  otherwise  well  attested. 


230  THE  GOSPEL  OF  ST.  MARK.  [xiii.  36,  37. 

the  second  watch,  at  cockcrowing  (14  :  30),  between  mid- 
night and  morning,  or  in  the  morning,  at  the  end  of  the 
fourth  watch  (see  6  :  48).  This  warning  for  the  special 
porters  was  given,  Ver.  36,  lest  the  Lord  coming  find 
them  sleeping,  which  would  entail  punishment  ^  (cf.  Matt. 
25  :  I  sq.).  "The  more  uncertain  the  time  of  the  coming 
of  the  Lord  is,  the  more  care  is  demanded  to  watch 
and  be  ready." — Starke.  Ver.  37.  And  .  .  you, 
apostles,  types  of  all  porters,  I  say  unto  all  believers, 
Watch.  The  last  word  emphasizes  the  condition  of 
Christians  necessary  at  all  times,  in  view  of  Christ's 
coming.  "  Who  desires  to  stand  before  the  Lord  and  not 
to  be  afraid  of  His  advent,  must  watch  constantly  (Luke 
21  :  36)." — Starke. 

1  Edersheim  says  of  the  temple-guards  on  duty  in  the  night :  "  Any 
guard  found  asleep  when  on  duty  was  beaten,  or  his  garments  were  set  on 
fire — a  punishment,  as  we  know,  actually  awarded." 


CHAPTER   XIV. 

1-2.  Now  after  two  days  was  the  feast  ^the  passover  and  the  unleavened 
bread:  and  the  chief  priests  and  the  scribes  sought  how  they  might  take 
him  with  subtilty,  and  kill  him  :  for  they  said,  Not  during  the  feast,  lest 
haply  there  shall  be  a  tumult  of  the  people. 

Ver.  I.  Now  after  two  days,  counting  from  Tuesday 
evening,  was  the  feast  of  the  passover,  which  began  on 
the  evening  of  the  14th  of  Nisan,  and  the  unleavened 
bread,  which  commenced  on  the  15th  and  lasted  seven 
days  (Jos.  Antiq.  III.  10,  5).  These  festivals,  originally 
distinct  (Exod.  12  :  14  sq.  ;  Lev.  23  :  5,  6  ;  Numb.  28  :  16, 
17),  soon  became  one,  and  the  name  Passah,  designating 
God's  passing  over  (Exod.  12  :  13),  was  applied  to  the 
seven  days  of  unleavened  bread,  that  emphasized  a  relig- 
ious custom  (Deut.  16  :  i  ;  2  Chron.  35  :  16  sq.)  ;  and 
conversely  (Jos.  Antiq.  II.  15,  i  ;  XI.  4,  8 ;  Wars,  V.  3,  i). 
The  chief  .  .  .  take  Jesus,  as  the  Pharisees  had  long  ago 
(3  :  6)  determined  and  incited  the  Sanhedrim  (John 
7  :  32,  45,  51  ;  II  :  53  ;  12  :  42).  But  they  would  do  so 
with  subtilty,  since  force  was  impossible  (11  :  18  ;  12  :  I2). 
Ver.  2.  For  .  .  ,  people,  who  are  now  enthused  for  Him 
(i  I  :  8).  These  men  fear  "  not  the  ills  from  God,  neither 
lest  a  pollution  should  arise  to  them  from  the  season,  but 
in  every  case  the  ills  from  men." — Chrysostom.  But 
their  counsel  shall  not  prevail ;  our  passover  (i  Cor.  5  :  7) 
must  be  slain  on  the  feast,  "  that  the  ancient  figure 
might  give  place  to  the  only  sacrifice  of  eternal  redemp- 
tion."— Calvin. 

231 


2^2  T//E  GOSPEL  OF  ST.  MARK.  [xiv.  3. 

3-9.  And  while  he  was  in  Bethany  in  tlie  house  of  Simon  the  leper,  as 
he  sat  at  meat,  there  came  a  woman  having  an  alabaster  cruse  of  oint- 
ment of  spikenard  very  costly;  and  she  brake  the  cruse,  and  poured  it 
over  his  head.  But  there  were  some  that  had  indignation  among  them- 
selves, saying,  To  what  purpose  hath  this  waste  of  the  ointment  been 
made  ?  For  this  ointment  might  have  been  sold  for  above  three  hundred 
pence,  and  given  to  the  poor.  And  they  murmured  against  her.  But 
Jesus  said,  Let  her  alone ;  why  trouble  ye  her .?  she  hath  wrought  a  good 
work  on  me.  For  ye  have  the  poor  always  with  you,  and  whensoever  ye 
will  ye  can  do  them  good  :  but  me  ye  have  not  always.  She  hath  done 
what  she  could :  she  hath  anointed  my  body  aforehand  for  the  burying. 
And  verily  I  say  unto  you,  Wheresoever  the  gospel  shall  be  preached 
throughout  the  whole  world,  that  also  which  this  woman  hath  done  shall 
be  spoken  of  for  a  memorial  of  her. 

Ver.  3.  While,  on  the  previous  Sabbath,  Jesus  was  in 
Bethany  (u  :  i)  in  the  .  .  .  Simon  the  leper  (i  :  40), 
not  a  Pharisee  (Luke  7  :  36),  but  a  friend  ^  of  Lazarus, 
healed  by  Jesus,  to  whom  as  he  .  .  .  meal,  the  festive 
Sabbath  dinner,  there  came  a  woman,  Mary,  the  sister  of 
Martha  (John  12  :  3),^  having  .  .  .  alabaster  cruse,  a 
small  sealed  bottle  made  of  alabaster,^  which  contained 
twelve   ounces  (John  12  :  3)  of  iiard  genuine^  and  very 

1  Paulus  and  Hengstenberg  would  make  Mary  the  wife  of  Simon,  Bleek 
and  Lange  his  widow,  and  Ewald  his  daughter,  Simon  being  deceased. 

^  This  Mary  is  not  to  be  identified  with  Mary  Magdalene  (Augustine, 
Hengstenberg),  who  in  turn  is  made  the  woman,  "a  sinner  "  (Luke  7  :  37), 
so  that  there  is  but  one  unction  (Clement  Alex.,  Tertullian,  Origen,  Chry- 
sostom);  for  this  anointing  is  clearly  different  from  that  of  Luke  7.  But 
no  two  unctions  took  place  at  Bethany,  one  six  days  before  the  passover 
and  the  other  two  days  (Jerome,  Theophylact,  Osiander,  Lightfoot),  but 
only  one  is  reported  by  Matt.,  Mark  and  John  (Augustine,  Luther,  Cal- 
vin, Gerhard,  Bengel,  Meyer,  Keil,  Godet,  Nosgen,  etc.).  Nebe,  Leid- 
ensgeschichte,  L  20  sq. 

^  This  is,  however,  not  absolutely  necessary,  for  the  name  "alabaster," 
originally  applied  to  flasks  from  Alabastron,  Egypt,  and  then  to  the  white 
stone  of  which  they  were  made,  was  finally  used  for  all  vessels  containing 
perfume.     Maclear,  p.  152. 

*  The  much  disputed  "7r/(Tr//cr/f  "  cannot  refer  to  a  place  Piste  (.Xugus- 
tine),  supposed  to  be  mentioned  by  /Lschylus  (Persas,  \'.  i)   as  a  city  of 


XIV.  3-6.]  CHAPTER  XIV.  233 

costly.  Nard,  an  aromatic  plant  (Song  of  Songs  1:12; 
4:13,  14),  of  which  the  best-known  species  is  the  nardus 
spicata,  although  found  in  Gaul,  Syria  and  Assyria,  is 
especially  at  home  in  India.  From  its  dried  leaves  with 
a  part  of  the  root  the  ointment,  which  was  very  expensive, ^ 
was  prepared.  Mary  brake  the  cruse  in  its  narrow  neck, 
and  poured  it  lavishly  over  the  ]icad  of  Jesus,  and 
anointed  His  feet  (John  12:3).  Him  she  honored  in  deep 
love  and  reverence  as  high  priest  (Ps.  133  :  2)  and  king 
(Song  of  Songs  i  :  12),  although  unwittingly.  Ver.  4. 
But  there  were  some  disciples  (Matt.  26  :  8)  incited  by 
Judas  (John  12:4  sq.),  who,  indignant  among  them- 
selves, said.  To  .  .  .  made?  Ver.  5.  It  .  .  .  pence 
(6  :  37),  $48,  an  immense  sum,  and  given  .  .  .  poor. 
And  they  murmured  strongly  against  her.  The  disci- 
ples not  knowing  the  purpose  of  Judas  (John  12:6)  were 
influenced  by  his  apparent  interest  for  the  poor,  and 
caught  the  infection  of  his  malicious  tongue.  They  con- 
demn Mary,  and  call  that  anointment  wasted,  which  is 
given  to  God's  great  Anointed  (Ps.  45  :  7).  "  Nothing 
is  wasted  upon  Christ.  Miserable  parsimony,  if  we  refuse 
Him  anything." — Hedinger,  Starke.  Ver.  6.  He 
said.  Let  .  .  .  me.  The  reproach  against  Mary  and  the 
interference  with  her  is  reproved,  because  her  deed  pro- 
ceeding from  living  faith  (Rom.  14  :  23)  is  good.  It  was 
also  the  result  and  representation  of  that  thankfulness 
for  the  love  of  Jesus  by  the  retributive  love  (i  John  4  :  19), 
which   is  the  "  rich   source  and   living  seed  of  all   other 

Persia,  because  Persia  is  never  mentioned  as  producing  ointment.  Nor  can 
it  be  liquid,  for,  though  nard  mixed  with  wine  and  water  was  used,  ■KiaTMdq 
never  stands  for  ntaroQ.  The  best  derivation  supported  by  later  Greek  is 
from  TviGTig:  therefore  faithful,  trustworthy,  genuine  and  not  pseudo-nard. 
Nebe,  Ldg.  I.,  p.  33  sq ;  Morison,  p.  379  sq. 

1  It  is  mentioned  among  the  precious  gifts  sent   to  Cambyses  by  the 
Ethiopians. 


234  ^^^'  GOSPEL  OF  ST.  MARK.  [xiv.  7-10. 

love  acceptable  before  God." — Besser.  Ver.  7.  For 
.  .  .  you  (cf.   Prov.  22  :  2),  and   whensoever  .  .  .  good. 

Many  are  the  opportunities  for  charity,  where  there  is  a 
desire  to  help.  But  .  .  .  always,  for  I  go  to  the  Father 
(John  14  :  12,  28) ;  therefore  do  now  what  ye  can.  Ver. 
8.  She  .  .  .  she  could  totally  and  fully  and  anointed  .  .  . 
.  .  .  for  the  burying.  Her  act  was  prophetically  the  last 
service  of  love.  Ver.  9.  And  .  .  .  preached  her  deed 
shall  .  .  .  memorial  of  her.  Wherever  the  name  of 
Jesus  is  spoken  of  in  the  wide  world  Mary  is  remem- 
bered as  the  first  and  best  example  of  that  love,  which  in 
humility  and  with  great  self-sacrifice  brings  the  costliest 
gifts  to  the  Saviour.  Without  such  love  the  gospel 
would  not  be  spread. 

lo-ii.  And  Judas  Iscariot,  he  that  was  one  of  the  twelve,  went  away 
unto  the  chief  priests,  that  he  might  deliver  him  unto  them.  And  they, 
when  they  heard  it,  were  glad,  and  promised  to  give  him  money.  And  he 
sought  how  he  might  conveniently  deliver  him  unto  tketn. 

Ver.  10.  And  in  contrast  with  the  love  of  Mary  Judas 
Iscariot  (3  :  19)  that  .  .  .  the  twelve,  "of  the  first  com- 
pany of  those  selected  as  the  best," — Chrysostom,  went 
.  .  .  Christ.  The  motive  of  Judas  was  not  revenge  for 
the  correction  at  Bethany  (Aquinas,  Gerhard,  Byn^eus), 
nor  the  hope  that  Christ  would  thus  be  compelled  to  free 
Himself  and  would  then  establish  the  desired  earthly 
messianic  kingdom  (Thiess,  Paulus,  Winer,  Hase) ;  nor 
despair  in  Christ's  Messiahship  (Neander,  Bleek,  Ewald, 
Schenkel,  Keini,  Holtzmann).  But  avarice,  against  which 
he  had  heard  many  warnings  (10  :  25  ;  Matt.  6:19; 
13  :  22  ;  Luke  16  :  1 1  ;  John  6  :  70),  and  into  the  service 
of  which  he  placed  his  energy,  sagacity,  and  financial 
ability  (John  12:6),  that  Christ  had  seen  in  him,  was 
the  root  of  evil  (i  Tim.  6  :  10).      By  this  he  opened  his 


XIV.  II,  12.]  CHAPTER  X/V.  235 

heart  to  Satan  1  (Luke  22  :  3),  and  the  presence  of  the 
heavenly  Goodness  became  a  savor  of  death  (2  Cor. 
2  :  16)  unto  a  terrible  end  (Matt.  27  :  3  sq.  ;  Acts  i  :  16 
sq.).''^  Ver.  11.  The  priests  ivhen  t/uy  heard  t\\Q  desire 
of  Judas  were  glad  that  they  could  attain  their  purpose 
(ver.  i)  ;  and  as  children  of  darkness  rejoice  in  such 
wickedness.  They  .  .  .  money,  which  Judas  bargained 
for  (Matt.  26  :  15).  He  received  30  pieces  of  silver  (30 
shekels=$i5),  as  prophesied  Zech.  11  :  12.  This  sum, 
equivalent  to  four  months'  wages,  was  the  price  of  a  slave 
(Exod.  21  :  32).  The  servant  (Phil.  2  :  7)  is  sold  for  a 
servant's  price.  Judas  sought  .  .  .  conveniently,  with- 
out arousing  the  people,  and  when  Jesus  was  not  among 
friends  at  Bethany,  deliver  him.  "  The  children  of  the 
world  are  wiser  than  the  children  of  light,  but  in  wicked- 
ness and  evil  plans." — Starke. 

12-16.  And  on  the  first  day  of  unleavened  bread,  when  they  sacrificed 
the  passover,  his  disciples  say  unto  him,  Where  wilt  thou  that  we  go  and 
make  ready  that  thou  mayest  eat  the  passover  ?  And  he  sendeth  two  of 
his  disciples,  and  saith  unto  them,  Go  into  the  city,  and  there  shall  meet 
you  a  man  bearing  a  pitcher  of  water :  follow  him  ;  and  wheresoever  he 
shall  enter  in,  say  to  the  goodman  of  the  house,  The  Master  saith,  Where 
is  my  guest-chamber,  where  I  shall  eat  the  passover  with  my  disciples? 
And  he  will  himself  shew  you  a  large  upper  room  furnished  a?td  rea.dy  :  and 
there  make  ready  for  us.  And  the  disciples  went  forth,  and  came  into  the 
city,  and  found  as  he  had  said  unto  them  :  and  they  made  ready  the  pass- 


over. 


Ver.  12.  On  the  first  day  ^/unleavened  bread  (ver.  i\ 
Thursday  evening,^  when  in  the  temple  they  sacrificed 

1  The  apocryphal  Gospel  of  the  Infancy  (C.  35)  has  invented  the  fable 
that  Judas,  when  a  boy,  was  healed  by  Jesus  of  a  demon,  who  came  out 
"  in  the  shape  of  a  dog." 

2  Nebe,  Ldg.  I.,  p.  59  sq. ;  Geikie,  p.  274  sq. ;  Edersheim,  II.,  p.  471  sq.; 
Farrar,  p.  526  sq. 

3  The  synoptists  clearly  state,  that  Jesus  ate  the  passover  at  the  regular 
time,  but  John  (13  :  i  ;   18:28;    19:14,  31)  seems   to  contradict.     That, 


236  run  GOSPEL  OF  ST.  MARK.  [xiv.  13,  14. 

.  .  .  passover,  which  was  at  the  going  down  of  the  sun 
(Deut.  16  :  6),  between  the  two  evenings  (Exod.  13:6; 
Lev.  23:5;  Numb.  9  :  3,  5),^  the  .  .  .  passover  ?  Perhaps 
they  supposed  that  Jesus  would  eat  in  the  seclusion  of 
Bethany,  which  for  religious  purposes  was  reckoned  a 
part  of  Jerusalem.  Ver.  13.  He  .  .  two,  Peter  and 
John  (Luke  22:  8\  and  saith  .  .  .  him.  The  same  pre- 
science of  Jesus  that  directed  the  disciples  to  the  colt 
([I  :  2)  again  gives  minute  orders,  which  begin  with  the 
command  to  follow  a  slave  bearing  water  (Deut,  29  :  1 1  ; 
Josh.  9  :  21 ).  Christ  "  chose  to  direct  them  by  a  miracle 
that  afterward  their  faith  might  remain  firm." — Caiaix. 
Ver.  14.     They  w^ere  to  say  to  the  good  man  2  .   .  .  house,^ 

which  the  slave  entered.  The  Master  saith,  to  thee  a 
disciple,  Where  .  .  .  disciples  ?  Jesus  in  His  modesty 
asks  for  the  guest-chamber  (inn,  Luke  2  :  7),  where  beasts 
of  burden  were  allowed,  and  shoes,  staff,  and  garments 
laid  off.  He  that  was  born  in  an  inn  would  hold  His  last 
meal  just  as  humbly.  Only  the  inn  (kataluma,  khan) 
must  be  His  alone  {my).  No  other  company,  as  was 
customary,  is  to  be  there ;  for  in  the  days  of  passover 
general  hospitality  prevailed.  Christ  and  His  disciples 
would  form  a  proper  company,  which  could  not  be  less 
than  ten  persons,  nor  more  than  that  each  could  have  a 

however,  John,  whose  words  can  and  have  been  brought  into  agreement 
with  the  synoptists,  was  of  the  same  opinion  is  attested  by  Polycarp,  wlio 
ate  the  passover  with  John  on  tlie  14th  of  Nisan.  (Robinson,  Harm., 
p.  243  sq. ;  Schaff,  Hist,  of  Christ,  ch.  I.  134.)  Against  this  view,  cf.  Farrar, 
Excursus  X.,  p.  671  sq.     See  Appendix,  p.  285  sq. 

^  For  a  description  of  such  passover  sacrifice  among  the  Samaritans,  see 
Trumbull,  p.  371  sq. 

■^  "  Goodman  "  is  a  relic  of  olden  time,  in  which  the  esteem  towards  the 
head  of  the  household  was  thus  expressed  (Morison). 

'■^  This  man  was  not  Joseph  of  Arimathala,  but  the  father  of  Mark  (ver. 
51).     (Ewald,  Lichtenstein,  Edersheim.) 


XIV.  15-iNJ  CHAPTER  XIV.  237 

small  portion  of  the  paschal  lamb.  The  goodman,  con- 
tinued Christ,  Ver,  15,  will  .  .  .  room.  This  was  the 
best  and  most  secluded  room  (2  Sam.  18:  33  ;  Dan.  6:  10), 
to  which  there  was  an  outer  entrance.  It  was  often  used 
for  prayer  (2  Kings  23  :  12;  Acts  i  :  13;  20:8),  as  sick- 
room (i  Kings  17  :  19)  and  death-chamber  (Acts  9  :  37,39), 
but  also  for  honored  guests  (2  Kings  4 :  10).  The  dis- 
ciples would  find  it  furnished,  the  reclining  couches  with 
tapestry  set  about  the  table,  and  ready,  the  lamps  and 
dishes  placed,  and  all  ceremonial  requirements  fulfilled. 
It  was  thus;  and  the  disciples,  Ver.  16,  made  .  .  .  pass= 
over.  The  preparation  included  not  only  the  final  prep- 
aration of  the  lamb,  which,  purchased  on  the  tenth  of 
Nisan,  had  to  be  slain  and  made  ready  in  the  temple 
about  the  time  of  the  evening  sacrifice,^  but  also  the  ob- 
taining of  the  unleavened  cakes  (Exod.  12  :  18),  the  bitter 
herbs,  the  wine  for  the  cups,  which  was  mixed  with 
water. 

17-21.  And  when  it  was  evening  he  cometh  with  the  twelve.  And  as 
they  sat  and  were  eating,  Jesus  said.  Verily  I  say  unto  you.  One  of  you 
shall  betray  me,  even  he  that  eateth  with  me.  They  began  to  be  sorrowful, 
and  to  say  unto  him  one  by  one.  Is  it  I  ?  And  he  said  unto  them,  //  is  one 
of  the  twelve,  he  that  dippeth  with  me  in  the  dish.  For  the  Son  of  man 
goeth,  even  as  it  is  written  of  him  :  but  woe  unto  that  man  through  whom 
the  Son  of  man  is  betrayed  !  good  were  it  for  that  man  if  he  had  not  been 
born. 

Ver.  17.  When  it  xvas  evening,  the  second  evening 
after  the  setting  of  the  sun,  Jesus  cometk  with  the  twelve. 
Ver.  18.  And  as  tJiey  sat  (lit.  reclined)  after  the  washing 
of  the  feet  (John  13:1  sq.),  and  v^^ere  eating,^ y^^;^^^  be- 
ginning  as    told    John  13:13  sq.,    said,  Verily  .  .  .  me. 

1  See  Edersheim,  II.  487  sq. 

2  They  were  now  in  the  passover  celebration  at  the  third  part,  the  setting 
out  of  the  bitter  herbs,  which  is  preceded  by  the  "  cup  of  consecration,"  and 
the  v.'ashing  of  hands,  for  which  Jesus  substituted  the  washing  of  feet. 


23S  THE  GOSPEL  OF  ST.  MARK.  [xrv.  18-21. 

When  Jesus  utters  this  word  He  is  not  only  conscious  that 
it  is  a  prophecy  (Ps.  41  :  9),  but  He  seeks  in  great  sadness 
(John  13:  21)  of  love  to  warn  the  lost  child,  previously 
warned  (John  13  :  10).  "  The  world  would  love  betrayal 
and  despise  the  traitor.  Christ  despises  betrayal  and 
seeks  to  save  the  traitor,  whose  soul  He  loves." — GER- 
HARD. Ver.  19.  The  disciples  began,  ...  Is  it  I? 
Overwhelmed  by  surprise  and  sorrow  they  ask,  surely  it 
is  not  I  ;  for  they  are  at  once  conscious  of  their  innocence 
and  fear  their  weakness.  And  Judas,  the  hypocrite, 
follows  and  deceives  them.  Peter,  not  satisfied,  beckons 
to  John  (John  I3:24sq.),  who,  reclining  at  the  right  of 
Jesus,  asks  him.  Ver.  20.  Jesus  said.  It  is  .  .  .  dish. 
The  sign  is  to  be  the  dipping  with  Jesus  into  the  dish, 
which  after  a  blessing  is  the  fourth  part  of  the  passover 
feast.  Into  this  dish,  containing  the  Chasoreth,  the  sauce 
of  vinegar,  water,  almonds,  figs  and  spice,  which  symbol- 
izes the  fruits  of  the  Holy  Land  as  a  gift  after  the 
delivery  from  Egypt ;  the  bitter  herbs,  as  lettuce,  endive, 
succory  and  horehound,  representing  Israel's  bondage, 
are  dipped.  This  Judas  does,  and  Christ  gives  him  the 
piece  dipped  in  (John  13:26).  But  the  effrontery  of 
Judas  still  deceives  the  rest.  Ver.  21.  Jesus  says.  The 
Son  of  man  (2  :  10)  .  .  .  written  of  him  (cf.  8:31  ;  Ps. 
22;  Isai.  53)  .  .  born.  The  necessity  of  Christ's  death, 
which  on  His  part  is  a  free  going  in  obedience  to  the 
divine  purpose,  docs  not  abate  the  guilt  of  Judas.  Not 
because  God  foresaw  the  deed  of  Judas  did  he  sin  ;  but 
when  God  foresaw  it.  He  foretold  it.  "  Though  God  by 
His  righteous  judgment  appointed  for  the  price  of  our 
redemption  the  death  of  His  son,  yet  nevertheless  Judas 
in  betraying  Christ  brought  upon  himself  righteous  con- 
demnation, because  he  was  full  of  treachery  and  avarice. 
In   short,   God's  determination  that  He  would  save  the 


XIV.  32.]  cfurTER  xrv.  239 

redeemed,  does  not  at  all  interfere  with  Judas  being  a 
wicked  traitor.'-CALVlN.  But  Christ  in  His  love 
desired,  if  such  were  possible,  that  Judas  had  never  been 
born  "This  is  the  last  call  of  love,  stronger  than  the 
howling  of  hell,  a  love  which  accompanies  the  lost  even 
to  the  boundaries  of  misery,  where  it  must  leave  them. 
— Stier. 

....  c  And  as  they  were  eating,  he  took  bread,  and  when  he  had  blessed 
he"brake  it,  and  gave  to  them,  and  said,  Take  ye  :  this  is  my  body.  And 
he  took  a  cup.  and  when  he  had  given  thanks,  he  gave  to  them  :  and  they 
all  drank  of  U.  And  he  said  unto  them.  This  is  my  blood  of  the  covenant, 
which  is  shed  for  many.  Verily  I  say  unto  you.  I  will  no  more  drmk  of  the 
fruit  of  the  vine,  until  that  day  when  I  drink  it  new  m  the  kmgdom  of  God. 

Ver    22.     As  .  .  .  eating,   being  now  at  the  seventh 
parti  of  "the  passover,   the   taking  of   unleavened  cakes, 
breaking     and     distributing    them    after    the    blessmg : 
-  Blessed  be   thou,  O   Lord   our   God,  Thou  king  of  the 
universe,  who  bringest  forth  fruit  out  of  the  earth       (i 
Cor.  lo  :  i6),  Jems,  making  the  passover  of  fulfilment  out 
of  the  passover  of    promise,  took  bread,  one  cake,  as  there 
was   to   be  one   gift  to   be    given    to    the    one    body    of 
believers  (i  Cor.  lO  :  17V     And  when   .   .   .   blessed  it,  not 
only  as  was  generally  the  custom  (6  :  41 ),  but  with  special 
grace,  that  it  might  be  a  true   Eucharist,  and  "the  germ 
and  beginning  of  a  blcsnng  of  divine  miraculous  power 
upon  all  communion-bread,"-STlER;  He  brake  it,  simply 
to  divide  it  (6  :  41),  but  not  as  a  symbol.-^     "  Figures  and 

1  Since  the  dipping  into  the  Chasoreth.  the  Haggadah  or  "shewing 
forth"  (I  Cor.  II  :  26),  i.  e.  the  telling  about  the  delivery  from  Egypt  ac- 
cording to  the  law  (Ex.  12  :  27  ;  13  :  8)  ;  and  the  filling  of  the  second  cup 
and  its  drinking  after  the  inquiry,  "  What  mean  ye  ^ythis  service?  by  a 
child  or  proselyte  ;  and  the  singing  of  the  first  part  of  the  Mallei  (Ps.  ir,. 
114)  had  taken  place.     Maclear,  p.  157-  ,,    .,,  •     „af 

2  Gerhard   compares    this  blessing  with    that    of  frmtfulness   given    at 

creation.  .  ^  ,        ,  .       •     ,   /-„, 

3  The  apparent  support  of  the  symbolical  meaning  of  breaking  is  I  Cor. 


240  Tin.   GOSPEL   OF  ST.  MAh'A'.  [xiv.  22-2^ 

signs  in  the  N.T.  belong-  to  the  C).  T.  among  the  Jews,  and 
who  confesses  that  lie  has  the  figure  or  sign  of  the  N.T.,he 
confesses  that  he  does  not  yet  possess  the  N.  T.,  and  has 
retrograded,  denied  Christ  and  become  a  Jew." — LuTHER. 
Then  Christ  gave  it  .  .  .  them,  whether  into  the  hand 
or  mouth  is  not  certain,  and  said,  Take  ye ;  eat  (Matt. 
26  :  26) :  this  is  my  body.  In  this  most  wonderful  eat- 
ing, the  mouth  takes  the  bread  as  the  communion  (i  Cor. 

10  :  16)  of  the  very  body^  of  Christ,  which  is  not  simply 
flesh  (John  6\  but  flesh  and  blood,  permeated  by  the 
living  spirit.  It  is  the  body  about  to  be  given  into  death 
(Luke  22  :  19),  but  miraculously  glorified,  because  it  is  the 
body  of  the  Godman.  "Christ  has  not  only  given  Him- 
self to  us  as  brother,  friend,  surety  ;  that  was  not  enough 
for  His  love.  He  gave  Himself  to  us  as  meat." — Tauler. 
Ver.  23.  And,  at  the  eighth  part  of  the  passover,  the 
"  cup  of  blessing"  (i  Cor.  10  :  16),  Jesus  took  a  cup,  and 
having  thanked,  gave  it  to  the  disciples:  and  ...  it,  as 
directed  (Matt.  26  :  27) ;  for  all  are  to  have  personal  par- 
ticipation in  the  full  power  of  Christ's  life.  All  are  given 
the  blood,  in  which  is  the  life  of  the  body  (Lev.  17  :  1 1). 
Ver.  24.  And  He  said,  This  .  .  .  covenant,''^  The  cove- 
nant of  the  O.  T.  (Exod.  24  :  8)  instituted  with  blood  of 
oxen,  for  every  covenant  requires  blood  (Hebr.  9  :  18),  is 

11  :  24.  But  the  best  MSS.  (X,  A,  B,  C)  omit  "broken,"  and  the  Rev.  Ver- 
sion properly  reads  :  "  This  is  my  body  which  is  for  you."  Tlie  breaking  of 
bread  would  be  a  very  inapt  picture. 

1  For  the  impossibility  of  a  figure  in  "is"  or  "body"  see  Krauth,  Tlu 
Conservative  Reformation,  etc.,  p.  608  sq.  Grass  (Verhalten  zu  Jesus,  ett ., 
p.  112)  states  as  the  clear  result  of  uninfluenced  exegesis:  "The  eating  of 
the  bread  is  identical  with  the  eating  of  His  body,  and  the  drinking  of  the 
wine  is  identical  with  the  drinking  of  His  blood." 

2  The  reading  of  Luke,  "  the  new  covenant  in  my  blood  "  (cf.  also  i  Cor. 
II:  25),  is  not  contradictory.  While  emphasizing  the  newness  of  the  covenant 
more  strongly,  as  Matt,  and  Mark  its  uniqueness  {the  covenant),  it  make-, 
the  cup  equally  with  Matt,  and  Mark  a  carrier  of  the  blood. 


XIV.  24-26.]  CHAPTER  XIV.  241 

as  a  shadow  (Col.  2  :  17;  Hebr.  10  :  i)  now  supplanted 
by  the  covenant,  which  is  the  eternally  new  (Jer.  3 1  :  33,  34  ; 
Hebr.  8  :  8,  13;  9  :  15)  in  Him  that  maketh  all  things  new 
(2  Cor.  5:17).  His  blood,  as  that  of  the  blameless  lamb 
of  God  (John  i  :  29 ;  i  Peter  i  :  19;  Hebr.  9  ;  14),  shed 
for  the  remission  of  sins  (Matt.  26  :  28 ;  Hebr.  9  :  20)  for 
many  (10  :  45),  the  whole  mass  of  men  (i  Tim.  2  :  6  ;  2 
Cor.  5  :  14;  Hebr.  2:9;  i  John  2  :  2),  is,  glorified  like 
the  body  (ver.  22),  given  in  the  Lord's  supper.  "  In  the 
O.  T.  those  that  sacrificed  could  eat  of  the  sacrifice,  and 
thereby  became  certain  of  the  gracious  acceptance  of 
their  offering  by  God.  Thus  we  partake  of  Christ's 
sacrifice  in  the  sacrificial  meal  of  the  new  covenant  for 
the  assurance  that  it  has  truly  been  accepted  for  us  by 
God,  and  that  we  are  reconciled  with  Him.  Here  we  re- 
ceive the  good  thing,  an  established  heart  (Hebr.  13:9, 
10),  well  comforted  with  the  remission  of  sins." — LUTHER.^ 
Then  Christ  said,^  Ver.  25,  Verily  I  say  .  .  .  the  king= 
dom  of  God.  Jesus  will  no  more  on  earth  drink  of  wine 
making  glad  (Ps.  104  :  15),  until  the  kingdom  of  God  \Vi\\.s, 
glorious  consummation  (i  :  15;  Matt.  13  :  36  sq. ;  Luke 
22  :  30)  on  the  new  earth  (2  Peter  3  :  13  ;  Rev.  21  :  5)  will 
be  the  supper  of  the  lamb  (Rev.  19  :  9).  Then  He  will 
partake  of  the  glorified  spiritual-bodily  gifts  of  joy. 

26.  And  when  they  had  sung  a  hymn,  they  went  out  unto  the  mount  of 
Olives. 

Ver.  26.  After  singing  the  rest  of  the  Hallel  (Ps. 
1 1 5-1 18)  Jesus  and  His  disciples  go  to  the  Mount  of  Olives 
(11:  I). 

1  For  an  excellent  exposition  of  the  Lord's  Supper,  see  Besser,  Leidensg., 
p.  69  sq. 

-  In  all  probability  Jesus  repeated  this  word,  which  He  had  spoken  at  the 
beginning,  at  the  time  of  the  "  cup  of  consecration  "  (Luke  22  :  15  sq.),  with 
its  prayer  :  "  Blessed  be  Thou,  Jehovah  our  God,  Thou  king  of  the  universe, 
who  hast  created  the  fruit  of  the  vine." 
16 


242  THE  GOSPEL  OF  ST.  MARK.  [xiv.  27-30. 

27-31.  And  Jesus  saith  unto  them,  All  ye  .sliall  be  offended  :  for  it  is 
written,  I  will  smite  the  shepherd,  and  the  sheep  shall  be  scattered  abroad. 
Howbeit,  after  I  am  raised  up,  I  will  go  before  you  into  Galilee.  But 
Peter  said  unto  him,  Although  all  shall  be  offended,  yet  will  not  I.  And 
Jesus  saith  unto  him,  Verily  I  say  unto  thee,  that  thou  to-day,  even  this 
night,  before  the  cock  crow  twice,  shalt  deny  me  thrice.  But  he  spake  ex- 
ceeding vehemently,  If  I  must  die  with  thee,  I  will  not  deny  thee.  And  in 
like  manner  also  said  they  all. 

Ver.  27.  Jesus  .  .  ,  be  offended  I  shall  be  a  stum- 
bling-block to  you.  "  They  saw  Him  handled  as  a  child  of 
the  devil,  therefore  they  doubted  whether  He  was  the 
Son  of  God ;  they  saw  that  He  did  not  help  Himself, 
therefore  they  doubted  whether  He  was  the  Saviour ; 
they  saw  Him  treated  like  the  most  rejected  enthusiast, 
therefore  they  doubted  whether  He  was  the  truth;  they 
saw  Him  led  to  death,  therefore  they  doubted  whether 
He  was  life." — Brenz.  This  was  as  foretold  Zech. 
13  :  7,  I  will  smite  .  .  .  scattered  abroad.  The  good 
shepherd  (John  10  :  4)  over  men  (Ezek.  34  :  31)  will  be 
smitten  of  God  (Isai.  53  :  4),  and  His  flock  scattered 
(ver.  50).  But  the  helpless  sheep  are  to  know  that  "  God 
does  not  cease  to  recognize  as  His  sheep  those  who  are 
driven  out  and  scattered  in  every  direction  for  a  time." — 
Calvin.  Ver.  28.  Howbeit  .  .  .  up  (8:  31)  through  the 
glory  of  the  Father  (Rom.  6:4;  cf.  also  7:4;  8  :  11),  I 
,  .  .  Galilee  (16  :  7;  Matt.  28  :  7,  16  ;  John  21:1  sq.), 
as  a  shepherd  to  gather  you  the  "little  ones"  (Zech. 
13  :  7).  "You  will  desert  Me,  but  I  will  not  desert  you." 
Stier.  Ver.  29.  But  Peter  ...  I.  The  ardent  con- 
fessor (John  6  :  68)  is  honest,  but  in  proud  self-reliance, 
lowering  others,  overestimates  himself.  The  most 
dangerous  condition  is  presumptous  self-confidence  (i 
Cor.  10  :  12).  Ver.  30.  But  .  .  .  cock  crow  twice 
(13  :  35),  .  .  .  thrice.  Mark  most  fully  and  clearly  re- 
ports this  word  with  its  climax.     Before  morning  the  rock 


XIV.  31.  32.]  CHAPTER  XIV.  243 

shall  have  become  a  shaking  reed  (ver.  dd  sq.).  Ver.  31. 
But  Peter  spake  exceeding  vehemently  with  the  full 
resistance  of  his  fiery  nature,  If  I  must  die  ,  .  .  they  all, 

not  to  be  outdone  by  Peter's  strong  assertion.  "  Having 
no  reliance  on  the  promise  and  neglecting  prayer,  they 
advance  with  inconsiderate  haste  to  boast  of  a  constancy 
which  they  did  not  possess." — Calvin. 

32-42.  And  they  come  unto  a  place  which  was  named  Gethsemane  : 
and  he  saith  unto  his  disciples,  Sit  ye  here,  while  I  pray.  And  he  taketh 
with  him  Peter  and  James  and  John,  and  began  to  be  greatly  amazed,  and 
sore  troubled.  And  he  saith  unto  them,  My  soul  is  exceedingly  sorrowful 
even  unto  death  :  abide  ye  here,  and  watch.  And  he  went  forward  a  little, 
and  fell  on  the  ground,  and  prayed  that,  if  it  were  possible,  the  hour  might 
pass  away  from  him.  And  he  said,  Abba,  Father,  all  things  are  possible 
unto  thee  ;  remove  this  cup  from  me :  howbeit  not  what  I  will,  but  what 
thou  wilt.  And  he  cometh,  and  findeth  them  sleeping,  and  saith  unto 
Peter,  Simon,  slefepest  thou .'  couldst  thou  not  watch  one  hour .'  Watch 
and  pray,  that  ye  enter  not  into  temptation  :  the  spirit  indeed  is  willing,  but 
the  flesh  is  weak.  And  again  he  went  away,  and  prayed,  saying  the  same 
words.  And  again  he  came,  and  found  them  sleeping,  for  their  eyes  were 
very  heavy ;  and  they  wist  not  what  to  answer  him.  And  he  cometh  the 
third  time,  and  saith  unto  them.  Sleep  on  now,  and  take  your  rest :  it  is 
enough ;  the  hour  is  come ;  behold,  the  Son  of  man  is  betrayed  into  the 
hands  of  sinners.  Arise,  let  us  be  going :  behold,  he  that  betrayeth  me  is 
at  hand. 

Ver.  32.  They  .  .  .  Gethsemane  (oil-press),  a  garden 
(John  18  :  i)  whither  Jesus  was  wont  to  go  (John 
18  :  2),  at  the  foot  of  Olivet.  It  probably  contained 
an  oil-press,  and  has,  since  the  fourth  century,  been 
placed  about  a  hundred  yards  east  of  the  bridge  across 
the  Kedron  in  a  spot  containing  very  old  trees,  which 
cannot,  however,  go  back  to  the  time  of  Christ,  since 
Titus  in  the  siege  of  Jerusalem  cut  down  all  the  trees.^ 

1  Stanley,  Sinai  and  Palestine,  p.  455 ;  Wilson,  Bible  Lands,  L.  p.  481  ; 
Nebe,  Ldg.  L,  p.  231.  Thomson  (IL,  p.  483)  argues  against  the  traditional 
site. 


244  THE  GOSPEL  OE  ST.  MARK.  [xiv.  32-35. 

"  It  was  proper  that  in  a  garden  the  blood  of  the  physi- 
cian should  be  shed  as  medicine,  because  in  a  garden  the 
sickness  of  the  sick  originated." — AUGUSTINE.  At  the 
entrance  He  said  to  his  ...  I  pray.  With  this  word,  re- 
calling Gen.  22  ;  5,  Christ,  though  mentioning  His  purpose, 
conceals  the  mystery  of  His  obedient  suffering  from  the 
eight  disciples,  that  were  not  yet  able  to  bear  it.  Ver.  33. 
He  .  .  .  and  John  (5:37;  9:2),  .  .  .  began  actively  to 
suffer,  and  to  be  greatly  amazed,  lit.  thoroughly  terrified 
and  sore  troubled,  almost  beyond  Himself  in  sorrow.  The 
sadness  of  Jesus  increasing  to  awful  terror,  "  although 
much  too  high  for  us,  because  the  person  that  suffers  is 
too  high  and  above  all," — LUTHER,  is  in  part  revealed  by 
Him,  when,  Ver.  34,  he  .  .  .  soul  (8:35),  .  .  .  death. 
The  very  depth  of  the  individual  life  of  Jesus  with  its 
wonderfully  delicate  sensitiveness,  as  He  is  the  Sinless 
and  Living  One,  is  overwhelmed  by  a  sorrow  that  hurries 
Him  almost  to  death.  It  is  not  a  trembling  because  of 
the  bodily  suffering  to  come,  but  the  dread  of  the  Holy 
One  before  death  (Heb.  5  :  7),  as  the  wages  of  sin,  with 
its  power  of  condemnation  (Isai.  53:8).  "  Such  sorrow 
and  terror  is  a  proof  that  Christ  is  true  man,  for  other- 
wise such  sorrow  could  not  have  held  Him  ;  yet  again  it 
is  testimony  that  He  is  true  God,  because  He  endured 
and  conquered  such  sorrow.  Upon  His  neck  lay  the  sin 
of  the  whole  world,  that  such  death,  which  He  was  to 
suffer,  was  a  death  of  sins,  and  a  death  of  the  wrath  of 
God." — Luther.  To  the  three,  Christ  further  said, 
abide  .  .  .  watch.  Ye  cannot  help  Me,  I  must  do  My 
work  alone  (Isai.  6t,  :  3),  but  you  can  be  near  as  witnesses 
(l  Peter  5  :  i),  that  seeing  you  for  whom  I  suffer  I  maybe 
consoled.  Ver.  35.  And  he  went  forward  ^z/zV//r,  further 
into  the  centre  of  the  garden  about  a  stone's  cast  (Luke 
22:41),  and  fell  on  the   ground  in  deepest   humiliation 


J^iv.  35-37.]  CHAPTER  XIV.  ^4^ 

(Ps.  22  : 6)  and  prayed  with  crying  (cf.  Ps.  18:6;  22  : 2  ; 
69:13;  109:4)  and  tears  (Heb.  5:7).  "This  word  is 
repeated  so  often  in  this  account,  as  though  the  evange- 
Hsts  had  agreed  to  give  us  no  peace,  until  we  notice  this 
praying  of  the  Lord  Jesus." — Rambach.  Seeking  free- 
dom from  this  Jioiir  of  agony,  Ver.  36,  he  .  .  .  Abba, 
Father,  repeating  the  Aramaic  (Abba)  in  Greek  to  testify 
strongly  His  affection  toward  the  Father,  although  under 
His  judgment.  If  we  have  the  spirit  of  adoption  and  of 
the  Son,  we  can  also  cry  thus  (Rom.  8:15;  Gal.  4  :  6). 
All  .  ,  .  thee  (10:  27)  •  .  .  cup  (10:  38)  of  suffering  and 
judgment  (Jer.  25  :  15)  from  me  .  .  .  wilt.  The  Son 
would  have  the  Father  use  His  almighty  power  not  to 
break  the  eternal  promise  of  salvation  (Heb.  6  :  18),  which 
Christ  Himself  knows  must  be  fulfilled  (8  :  31),  but  to  take 
away  what  in  His  human  nature  He  dreaded  before  (John 
12  :  27),  this  terrible  present  agony.  Yet  even  now, 
learning  obedience  (Heb.  5  : 8),  His  meat  is  the  Father's 
will  (John  4:  35)  although  it  be  tears  (Ps.  42  :  3).  "  The 
will  of  God  must  always  be  dearer  to  us  than  our  own, 
cost  what  it  may  to  fulfil  it  (Heb.  10  :  36)."— QuESNEL, 
Starke.  Ver.  37.  And  Christ  comcth  and  findeth  the 
three  sleeping  "  for  sorrow  "  (Luke  22  :  46),  because  they 
did  not  pray.  This  was  "  an  additional  aggravation  of 
His  sufferings,  that  even  they  forsook  Him," — Calvin, 
and  had  no  word  of  consolation  for  Him  (Ps.  69:20). 
Therefore  He  saith  especially  unto  Peter,  who  had  made 
so  firm  a  promise  (ver.  31),  Simon  (i  :  29  ;  3  :  16),  thou  old 
natural  man,  not  a  Peter  (rock)  now,  sleepest  .  .  .  hour? 
In  work  thou  didst  wake  all  night  (Luke  5  :  5),  with  Me 
thou  canst  not  conquer  thy  weakness  one  hour?  What 
shall  come  in  the  other  hours  ?  "  If  thou  art  not  faithful 
in  the  least,  what,  wilt  thou  be  faithful  in  much  ?  " — 
Rambach.     And  then  addressing  the  others  like  Peter 


246  THE  GOSPEL  OF  ST.  MARK.  [xiv.  38-42. 

(Matt.  26:  40),  Jesus  continued,  Ver.  38,  Watch  and  pray 
(i  Peter  5:8;!  Thess.  5:6);  ye,  who  would  watch  rightly, 
must  watch  prayerfully  with  your  heart  (Song  of  Songs 
5  :  2)  and  spirit  (Isai.  26:9)  ;  and  would  ye  pray  properly 
ye  must  watch,  ///^/j/renter  not  and  fall  (i  Tim.  6:9)  in 
temptation,  which  is  so  near  (ver.  29  sq.).  The  spirit 
indeed,  the  original  divine  life-power  of  God,  as  renewed 
in  believers,!  is  willing  (Rom.  7:  18,  22),  but  the  flesh, 
the  lower  nature,  which,  sinfully  determined,  is  directed 
against  the  spirit  ^  (Rom.  7:17,18,23;  Gal.  5  :  17),  is 
weak  in  temptation  and  yields  readily.  This  word,  for 
believers  alone,  is  no  excuse,  but  should  sharpen  watch- 
fulness. Ver.  39.  And  .  .  .  words  (cf.  Rom.  12:  12), 
but  more  submissively  (Matt.  26  :  42).  Ver.  40.  And 
.  .  .  heavy  ;  and,  as  Mark  adds  graphically,  they  wist 
not  .  .  answer  him  (9 : 6).  They  continue  in  their 
weakness,  but  Christ's  mercy  does  not  cease  (Isai. 
42:3).  Ver.  41.  He  .  .  .  rest,  while  yet  you  may. 
And  after  some  time,  He  says,  it  is  enough,  the  time  for 
sleep  is  past.  The  hour  of  darkness  (Luke  22  :  53)  is  come. 
Behold  .  .  .  the  hands  of  sinners.  The  sinless  one  is 
given  over  to  those  one  with  the  traitor  in  wickedness, 
Ver.  42.  Arise  .  .  .  going  toward  the  entrance  of  the 
garden  ;  the  traitor  is  at  hand.  Jesus  has  seen  the  lights, 
and  as  a  good  shepherd  will  not  desert  the  other  disciples 
in  the  coming  danger. 

43-50.  And  straightway,  while  he  yet  spake,  cometh  Judas,  one  of  the 
twelve,  and  with  him  a  multitude  with  swords  and  staves,  from  the  chief 
priests  and  the  scribes  and  the  elders.  Now  he  that  betrayed  him  had 
given  them  a  token,  saying,  Whomsoever  I  shall  kiss,  that  is  he  ;  take  him, 
and  lead  him  away  safely.  And  when  he  was  come,  straightway  he  came 
to  him,  and  saith.  Rabbi;  and  kissed  him.  And  they  laid  hands  on  him, 
and  took  him.     But  a  certain  one  of  them  that  stood  by  drew  his  sword, 

1  Cremer,  p.  787.  *  Cremer,  p.  827. 


XIV.  43-47-1  CHAPTER  XIV.  247 

and  smote  the  servant  of  the  high  priest,  and  struck  off  his  ear.  And 
Jesus  answered  and  said  unto  them,  Are  ye  come  out,  as  against  a  robber, 
with  swords  and  staves  to  seize  me  ?  I  was  daily  with  you  in  the  temple 
teaching,  and  ye  took  me  not :  but  this  is  done  that  the  scriptures  might  be 
fulfilled.     And  they  all  left  him,  and  fled. 

Ver.  43.  Straightway,  while  Jesus  yet  spake  what  is 
told  ver.  42,  conicth  Judas  (3  :  19  ;  14:  io)>  and  witJi  him 
a  multitude,  a  detachment  of  the  Roman  temple-cohort 
(John  18  :  12),  ivith  szvords,  and  men  of  the  Levitical 
temple-guard  and  a  motley  crowd  of  servants  of  the  priests 
with  staves,  sent  from  the  Sanhedrim  (8:31;  11:27). 
"  Judas  was  called  by  Christ  to  lead  the  multitude  of 
nations  to  faith  in  Jesus  to  be  saved  by  Him  ;  but  behold, 
he  brings  the  multitude  to  destroy  Christ,  and  receives 
eternal  condemnation." — Brenz.  Ver.  44.  He,  having 
given  the  armed  band  as  a  token  that  he  would  kiss 
Christ,  adds  in  his  wicked  eagerness,  take  hint,  and  lead  him 
away  safely.  Ver.  45 .  And  straightway  he  came  to  Jesus, 
and  saith  reverently,  Rabbi,  and  kissed  him  with  many 
kisses  (Luke  7:45;  15:20,  Acts  20:38).  The  kiss  in 
the  East  was  not  only  a  sign  of  friendship  and  love,  given 
when  meeting  or  parting  (Gen.  .29  :  13  ;  33  :  4  ;  Ruth 
1:14;  2  Sam.  20  :  9),  but  also  a  token  of  reverence  (i  Sam. 
10  :  I  ;  I  Kings  19:18;  Ps.  2:12:  72  :  9  ;  Isai.  49 :  23  ; 
Micah  7:  17).  Judas  desires  to  deceive  his  Master  with 
this  special  show  of  reverence  and  love,  feigning  sorrow 
that  the  enemies  have  come.  But  among  all  kisses  of 
enemies  (Prov.  27:6),  this,  far  more  outrageous  than  that 
of  Joab  (2  Sam.  20  :  9,  10),  is  the  most  terribly  wicked. 
Jesus  suffers  this  too,  and  in  love  reproved  Judas  (Matt. 
26 :  49).  Ver.  46.  Then  the  band  laid  hands  on  him 
roughly,  and  took  him  (Ps.  22  :  16).  Ver.  47.  Butacertain 
one,  Peter  (John  18  :  10),  drew  his  sword  (Luke  22: 38),and 
.   .   .   pet  servant  (Malchus,  John  18:  \o)  of  the  high  priest, 


248  THE  GOSPEL  OF  ST.  MARK.  [xiv.  47-51. 

and  struck  off  his  right  (Luke  22  t  50)  ear.  Peter,  whose 
name  the  early  gospels  do  not  mention  in  this  connection, 
to  save  him  this  additional  disgrace  (cf.  ver.  66  sq),  in  his 
good  intention  acted  in  a  manner  most  dangerous  for 
Christ.  "  It  is  one  of  the  most  foolish  things,  agreeable 
to  Satan,  to  defend  the  gospel  with  the  sword." — Luther.^ 
The  Christian's  sword  is  spiritual  (Eph.  6:17),  Jesus, 
after  correcting  Peter  (Matt.  26  :  52  sq. ;  John  18:11),  said 
to  His  captors,  Ver.  48,  A7'c  yc  come  out  as  against  a 
robber,  which  I  am  not,  though  I  permit  Myself  to  be 
taken.  Ver.  49.  I  .  ,  .  temple  (Luke  19:47)  teaching 
openly,  and  ye  took  me  not  (John  7:30,44;  8:20),  al- 
though you  had  every  chance.  But  that  you  succeed 
now  is  only ///<'?/ ///^'Scriptures  .  .  ,  fulfilled  (Isai.  53  :  12). 
"The  agreement  of  the  prophetical  predictions  with  the 
sufferings  of  Jesus  should  assure  us  that  He  is  the  Saviour 
of  the  world  (Luke  24:46)." — Starke,  Ver.  50.  And 
all  the  disciples  left  him  and  fled  (ver.  27).  Now  they 
abandoned  all  hope  in  Him  as  Messiah  (Luke  24:  21.) 

51-52.  And  a  certain  young  man  followed  with  him,  having  a  linen 
cloth  cast  about  him,  over  his  naked  body  :  and  they  lay  hold  on  him  ;  but 
he  left  the  linen  cloth,  and  fled  naked. 

Ver.  51.  A  .  .  .  young  man.  This  is  now  univer- 
sally supposed  to  be  Mark.^  Aroused  by  the  armed  band 
of  the  captors  of  Jesus,  he  had  followed  from  his  father's 
house  (ver.  14),  where  Judas  sought  Jesus,  who  was  sup- 
posed still  to  be  at  the  passover  meal.  Mark  even  now, 
after  the  di.sciples  had  fled,  followed  with  Jesus,  because 

1  Walch,  VIII.,  p.  871  ;  Erl.  Ed.  2,  p.  45  sq. 

^  .Since  Ohlshausen  this  supposition  has  gained  general  acceptance 
among  all  commentators.  Epiphanius,  relying  upon  the  account  of  Hege- 
sippus  about  the  clothing  of  James  the  Just  (Eus.  H.  E.  II.  23),  points  to 
the  latter;  Chrysostom,  Ambrose,  and  Gregory  the  Great  think  of  John; 
Ewald  suggests  Paul,  and  Grotius  a  workman  in  Gethsemane. 


XIV.  52,  S3-i  CHAPTER  XIV.  249 

he  desired  to  see  what  would  happen.  He  had  a  linen 
cloth,  a  fine  ^  linen  wrapper,  cast  .  .  .  his  naked  body, 

or  rather  over  his  inner  tunic  ;  for  to  be  clothed  in  this 
alone  was  considered  nakedness  (i  Sam.  19:24;  Job 
24  :  10  ;  Isai.  20  :  2).  Ver.  52.  When  the  soldiers  laid  hold 
of  Mark,  he  left  the  linen  cloth  and  fled  \n  his  under-gar- 
ment.  This  incident,  long  remembered  by  Mark,  shows 
the  eagerness  and  boldness  of  his  character,  as  well  as  the 
instability  of  his  youthful  self-confidence. ^ 

53-65/  And  they  led  Jesus  away  to  the  high  priest :  and  there  come  to 
gather  with  him  all  the  chief  priests  and  the  elders  and  the  scribes.  And 
Peter  had  followed  him  afar  off,  even  within,  into  the  court  of  the  high 
priest;  and  he  was  sitting  with  the  officers,  and  warming  himself  in  the 
light  of  the  fire.  Now  the  chief  priests  and  the  whole  council  sought  wit- 
ness against  Jesus  to  put  him  to  death  ;  and  found  it  not.  For  many  bare 
false  witness  against  him,  and  their  witness  agreed  not  together.  And 
there  stood  up  certain,  and  bare  false  witness  against  him,  saying,  We 
heard  him  say,  I  will  destroy  this  temple  that  is  made  with  hands,  and  in 
three  days  I  will  build  another  made  without  hands.  And  not  even  so  did 
their  witness  agree  together.  And  the  high  priest  stood  up  in  the  midst, 
and  asked  Jesus  saying,  Answerest  thou  nothing  ?  what  is  it  which  these 
witness  against  thee  ?  But  he  held  his  peace,  and  answered  nothing. 
Again  the  high  priest  asked  him,  and  saith  unto  him,  Art  thou  the  Christ, 
the  Son  of  the  Blessed  1  And  Jesus  said,  I  am  :  and  ye  shall  see  the  Son 
of  man  sitting  at  the  right  hand  of  power,  and  coming  with  the  clouds  of 
heaven.  And  the  high  priest  rent  his  clothes,  and  saith.  What  further  need 
have  we  of  witnesses  ?  Ye  have  heard  the  blasphemy  :  what  think  ye  ? 
And  they  all  condemned  him  to  be  worthy  of  death.  And  some  began  to 
spit  on  him,  and  to  cover  his  face,  and  to  buffet  him,  and  to  say  unto  him, 
Prophesy :  and  the  officers  received  him  with  blows  of  their  hands. 

Ver.  53.  They  .  .  .  priest,  first  to  Annas  for  a  pre- 
liminary non-ofiicial  questioning,  then  to  Caiphas,  his  son- 
in-law,  the  ruling  high  priest  (John  18:13  sq.)  ;^  and  there 

"^  aivdidv  is  used  for  precious,  costly  linen  (Matt.  27  :  59;  Mark  15  :  46; 
Judg.  14  :  12). 

^  See  Introduction,  p.ix. 

3  Both  high  priests,  as  Euthemius  suggested,  lived  in  different  wings  of 


250  THE  GOSPEL  OE  ST.  MARK.  [xiv.  54,  55. 

come  together  the  sanhedrists  (ver.  43  ;  8:31),  who  had 
previously  been  summoned  to  an  extraordinary  night- 
session  in  the  palace  of  Caiphas,  and  not  in  a  temple- 
chamber,  the  only  legal  place.  Thus  the  judge  of  all  the 
world  stands  accused  before  the  wicked.  Ver.  54.  And 
Peter  .  .  .  off,  partly  in  the  self-reliant  desire  to  keep 
his  word  (ver.  31)  against  Christ's  warning  (cf.  also  John 
13  :  36),  partly  from  love.  "  That  he  followed  was  love  ; 
that  he  followed  afar  off  arose  from  fear.  Love  draws 
him,  fear  keeps  him  back." — GERHARD.  But  he  came 
even  within,  into  the  court  of  tJie  high  priest,  through  the 
intervention  of  John  (John  18:15),  who  was  probably 
known  to  the  servants  by  his  sale  of  fish  (Luthardt). 
Peter  ivas  sittiiig  with  the  officers,  the  servants  of  the 
high  priest  and  the  temple-guard  (ver.  43),  and  warming 
.  .  .  fire,  for  the  night  was  chilly.^  Peter's  faith  and  love 
were  getting  cold  in  this  place  of  danger.  Ver.  55.  Now 
.  .  .  council,^  assembled  in  full  number  with  the  excep- 
tion of  Nicodemus  and  Joseph  of  Arimathaea  (15  :  43), 
sought  .  .  .  death.  The  very  beginning  of  this  trial  was 
illegal,  because  in  capital  accusations  the  accused  had  the 
right  of  defence  first ;  ^  but  Jesus  had  no  such  opportunity, 

the  same  palace,  that  had  a  common  courtyard.  This  will  solve  the 
apparent  contradiction  between  the  synoptists  and  John  as  to  the  place  of 
Peter's  denial. 

'  Augustine  (Tract,  on  John  CXIII.  3)  has  expressed,  what  travellers 
have  since  confirmed  :  "  Though  it  was  not  winter  it  was  cold :  which  is 
sometimes  wont  to  be  the  case  even  at  the  vernal  equinox." 

-  The  council  could  not  have  been  a  smaller  tribunal,  that  of  three 
judges  or  of  twenty-three,  but  it  must  have  been  the  seventy-one,  because 
they  alone  had  the  power  of  pronouncing  death. 

2  Beside  this  regulation  there  were  others  for  the  conducting  of  trials. 
The  judges,  appointed  by  and  from  the  Sanhedrim,  who  sat  in  a  semi- 
circle, probably  under  a  presiding  judge  (Nasi)  and  a  vice-president,  were  to 
have  shorthand  writers  to  take  down  tlie  testimony.  Each  one  of  tlu- 
mem1)ers  of  the  council  had  his  special  place,  and  if  one  had  spoken  for  the 


XIV.  56-61.]  CHAPTER  XIV.  251 

for  at  once  witnesses  were  sought  who,  without  being 
legally  cautioned,  were  expected  to  tell  what  would  be 
sufficient  to  pronounce  the  judgment  beforehand  deter- 
mined upon.  The  chief  priests  "  wished  to  invest  this 
plot  with  the  appearance  of  a  court  of  justice." — Chry- 
SOSTOM,  But  they  found  no  true  testimony.  Ver.  56. 
For  .  .  together.  Despite  all  attempts  no  case  was 
made  out ;  for  the  witnesses,  of  whom  according  to  Deut. 
17  : 6  at  least  two  had  to  be  accordant,  did  not  agree  (cf. 
Ps.  55:9).  *'As  the  sun  gives  its  brightest  rays  when 
breaking  forth  from  behind  clouds,  thus  the  innocence  of 
Christ,  when  clouded  by  false  testimonies,  shines  in  its 
brightest  light." — GERHARD.  Ver.  57,  58,  59.  And  .  .  . 
together.  Referring  to  Chri.st's  word  in  the  temple  (John 
2:19),  which  He  applied  to  Himself,  they  would  have  it 
spoken  against  the  temple.  But  their  report  does  not 
coincide  ;  for  not  only  do  they  change  "  Break  ye  "  into 
"  I  break,"  but  one  claims  that  Christ  had  asserted  the 
power  ("  I  am  able,"  Matt.  26  :  61),  the  other  the  purpose 
("  I  will  ")  of  destroying  ;  and  they  add  "  with  hands  " 
and  "without  hands."  Ver.  60.  And  .  .  ,  thee?  The 
high  priest  rises  in  apparent  indignation  because  Jesus, 
who  was  expected  to  incriminate  Himself  by  some  un- 
guarded or  angry  answer,  does  not  reply  to  such  accusa- 
tions. "  He  insinuates  that  Christ  is  not  free  from  blame, 
because  witnesses  .speak  against  Him." — Calvin.  Ver.  61. 
^//Z  Jesus  held  .  .  .  answered  nothing,  because  an  answer 

panel  he  might  not  speak,  against  it.  "  Not  guilty  "  might  be  pronounced 
in  the  same  day,  but  for  "guilty  "  a  day  had  to  intervene.  But  in  cases  of 
profanation  it  is  at  least  doubtful  if  judgment  was  not  rendered  at  once. 
The  voting  began  with  the  younger  members,  that  they  might  not  be  in- 
fluenced by  the  older.  The  hours  of  trial  were  after  morning  service,  but 
never  in  the  night  except  to  complete  a  case.  On  the  Sabbath  or  festivals 
or  their  eves  no  trial  could  take  place.  All  these  regulations  were  violated 
m  the  trial  of  Jesus.     (Edersheim,  II.,  p.  555  sq. ;  Nebe,  Ldg.  I.,  p.  324  sq.) 


-252  THE  GOSPEL  OF  ST.  MARK.  [xiv.  61,  62. 

would  be  an  acknowledgment  of  the  charge,  which  had 
not  been  sustained.  Besides  "  His  whole  life  and  conduct 
among  the  Jews  was  a  better  refutation  than  any  answer 
to  the  false  testimony." — Origen.  He  desired  to  keep 
silent  and  suffer  (Ps,  38  :  13  ;  Isai.  53  :  7).  "  When  Jesus 
did  not  answer,  He  kept  silent  as  a  lamb.  When  He 
answered.  He  taught  like  a  shepherd.  He  had  to  hold 
His  peace  in  His  passion,  who  shall  not  keep  silent  in 
judgment,  for  He  had  come  to  be  judged,  who  shall  come 
to  judge." — Augustine.  Our  silence  of  guilt  before  God 
(Matt.  22:  12;  Rom.  3:  19)  has  been  borne  by  Jesus, 
that  we  might  say  :  "  Who  is  he  that  shall  condemn  ?  " 
(Rom.  8:33).  Again  the  high  priest  asked  him,  administer- 
ing the  oath  (Matt.  26 :  63),  Art  .  .  .  Blessed  ?  This 
question  was  possibly  suggested  to  the  high  priest  by 
the  claim  of  Christ  about  building  the  temple  (ver. 
58),  which  according  to  Zech.  6:  12  was  expected 
of  the  Messiah.  It  was  put  with  inward  venom  to 
force  an  answer,  but  with  great  outward  solemnity. 
Christ  is  asked  about  His  divine  Sonship  as  Messiah,  be- 
cause thus,  it  is  hoped,  a  case  of  blasphemy  may  be  made 
out  against  Him,  who  asserts  to  be  the  Son  of  the  Blessed, 
whose  very  name  according  to  Rabbinic  custom  the  high 
priest  fears  to  utter.  "  This  pretended  reverence  for 
God  was  intended  to  become  a  heavier  charge  against 
Christ." — Calvin.  Ver.  62.  He,  although  knowing 
what  His  answer  must  involve,  because  He  is  the  truth 
(John  14  :  6;  18  :  37)  and  no  liar  like  His  accusers  (John 
8  :  44),  and  in  obedience  to  the  powers  that  be  (Rom. 
13  :  i),  wicked  as  they  are,  said  .  .  .  right  hand  (12  :  36) 
.  .  .  heaven  (13  :  26).  With  a  triumphant  announce- 
ment Jesus  tells  how  He  the  lowly  one  will  begin  (9  :  i) 
and  continue  to  come  in  heavenly  power  in  clouds  of 
judgment   (Ps.    18  :    10  ;  97  :  2  ;   104  :  3;  Dan.  7  :    13  ; 


XIV.  63-65.]  CHAPTER  XIV.  253 

Rev.  I  :  7)  until  His  final  revelation.  It  is  a  call  of 
judgment  to  the  wicked  judges,  when  He  says:  "In 
flesh  and  blood  I  will  be  eternal,  Almighty  God  and  rule 
over  all,  until  I  come  at  the  last  day,  to  judge  the  quick 
and  the  dead." — LUTHER.  Ver.  63.  And  .  .  .  clothes 
from  the  neck  downward,  which,  not  allowed  him  in 
mourning  for  the  dead  (Lev.  10  :  6  ;  21  :  10),  was  per- 
mitted in  cases  of  blasphemy,  as  a  testimony  against  it 
(2  Kings  18  :  })'])}■  Of  this  he  accuses  Jesus  by  his 
action  and  saith,  Ver.  64,  What  .  .  .  blasphemy  (2:7): 
what  think  ye?  Without  examining  the  truth  of  the 
words  of  Jesus  according  to  the  test  Deut.  18:21  sq., 
the  high  priest  sets  aside  all  corroborative  testimony,  and 
illegally  pronounces  judgment  before  the  vote  is  taken 
(see  note  on  ver.  55).  And  all  acquiescing  in  such  in- 
justice, condemn  Christ  worthy  of  death.  The  formal 
question  was  :  "  What  think  ye,  gentlemen,  '  for  life  '  or 
'  for  death'  ?  "  And  they  answered :  "  for  death." 
"  The  guilty  escapes  and  the  innocent  is  beaten  ;  the 
ungodly  abuses  and  the  pious  is  condemned  ;  what  the 
wicked  has  deserved,  the  good  suffers  ;  what  the  servant 
contracted,  the  Lord  pays  ;  what  man  was  guilty  of,  God 
endured  ;  the  source  of  all  life  is  found  worthy  of  death." 
— Gerhard.  Ver.  65.  And  the  priests  leave  their 
seats  in  wild  confusion,  and  some  began  to  spit  on  Christ, 
which  was  the  greatest  insult  possible  (Numb.  12  :  14  ; 
Deut.  25  :  9  ;  Isai.  50  :  6).  It  was  however  a  fulfilment 
of  prophecy  (10  :  34;  Ps.  69  :  7  sq. ;  Isai.  50  :  5  sq.). 
"  Bearing  shame  and  spittle  He  washes  cur  face  clean 
and    beautiful." — JEROME.     And  .  .  .  Prophesy,  who  is 

1  Rending  of  clothes,  as  a  token  of  consternation,  mourning,  etc.,  was  a 
general  custom  among  the  Jews  as  among  the  Greeks  and  Romans  (Gen. 
37:34;  44 'is;  Judg.  11:35;  I  Sam.  4:12;  i  Kings  21:27;  Isai. 
36  :  22,  etc.). 


254  THE  GOSPEL  OF  ST.  MARK.  [xiv.  65, 66. 

he  that  struck  thee  (Matt.  26  :  68).  Thus  contempt 
was  shown  for  Christ  as  a  prophet,  who,  when  blind- 
folded, could  not  tell  who  smote  Him.  By  the  endur- 
ance of  all  the  blows  Christ  "  has  restored  to  us  that 
image  which  has  been  disfigured  and  almost  effaced  by 
sin." — Calvin.  And,  when  the  councillors  had  finished, 
the  officers  (ver.  54),  the  guards,  received  him  with  blows 
of  their  hands.  "  What  can  be  equal  to  this  insolence  ? 
On  that  face,  which  the  sea  when  it  saw  it  had  rever- 
enced, from  which  the  sun,  when  it  beheld  it  on  the  cross, 
turned  away  its  rays,  they  did  spit  and  struck  it  with  the 
palms  of  their  hands."  ^ — Chrysostom.  "  What  did  God 
the  heavenly  Father?  Could  He  keep  silent?  Could 
He  not  have  destroyed  this  band  through  fire  from 
heaven  ?  They  would  have  deserved  it.  But  the  Father 
would  now  rather  see  the  obedience  of  His  Son,  than 
reveal  His  majesty." — Brenz. 

66-72.  And  as  Peter  was  beneath  in  the  court,  there  cometh  one  of  the 
maids  of  the  high  priest ;  and  seeing  Peter  warming  himself,  she  looked 
upon  him,  and  saith,  Thou  also  wast  with  the  Nazarene,  et>en  Jesus.  But 
he  denied,  saying,  I  neither  know,  nor  understand  what  thou  sayest :  and 
he  went  out  into  the  porch;  and  the  cock  crew.  And  the  maid  saw  him, 
and  began  again  to  say  to  them  that  stood  by,  This  is  oneoi  them.  But  he 
again  denied  it.  And  after  a  little  while  again  they  that  stood  by  said  to 
Peter,  Of  a  truth  thou  art  one  oi  them;  for  thou  art  a  Gahlasan.  But  he 
began  to  curse,  and  to  swear,  I  know  not  this  man  of  whom  ye  speak. 
And  straightway  the  second  time  the  cock  crew.  And  Peter  called  to  mind 
the  word,  how  that  Jesus  said  unto  him,  Before  the  cock  crow  twice,  thou 
shalt  deny  me  thrice.     And  when  he  thought  thereon,  he  wept. 

Ver.  66.  And  as  Peter,  while  the  Sanhedrim  was  in 
session  above,  was  beneath  in  the  court  (ver.  54),  there 
cometh  to  hear  and  talk  about  the  news  one  of  the  maids 
.  .  .  high  priest,  the  porteress  (John  18  :  17),  who  had 
admitted  Peter.  Ver.  6j.  Seeing  .  .  .  himself,  some- 
1  See  also  Luther,  Erl.  Ed.  2,  p.  61, 


XIV.  67-70.]  CHAPTER  XIV.  255 

thing  uneasy  in  his  manner  attracted  her  attention,  and 
she  looked  upon  him  with  intent  gaze,  recognized  him  as 
a  stranger,  remembers  his  admission  (ver.  54)  and  saith, 
Thou  .  .  .  this  outcast  Nazarene  (John  i  :  46),  Jcsns. 
Children  of  God  cannot  remain  hid  among  worldly  people. 
Ver.  68.  B7it  Peter  denied  his  master  (Luke  22  :  57)  and  his 
discipleship  (John  18:17),  and  said,  I  .  .  .  sayest.  The 
strong  Peter,  conquered  by  a  woman's  accusation,  claims 
to  be  so  loyal  a  Jew  as  not  even  to  be  able  to  know,  nor, 
think  as  he  will,  to  understand  such  a  charge.  The  fear 
of  endangering  his  life  (cf.  ver.  31)  has  prompted  him 
(cf.  ver.  47).  "  The  pillar  of  strength  has  at  a  single 
breath  of  air  trembled  to  its  foundation.  Where  is  now 
all  that  boldness  of  the  promise,  and  his  overweening 
confidence  in  himself  beforehand?" — AuGUSTlNE. 
Then  Peter  went  out  into  the  porch,  the  covered  arch- 
way leading  to  the  gate,  for  he  would  escape  from  this 
dangerous  place.  Aitd  the  cock  crew.  This  was  the 
first  warning  that  he  had  denied  the  Holy  and  Righteous 
One  (Acts  3  :  14).  Ver.  69.  And  the  maid  saw  him 
slowly  edging  out,  and  began  to  say  to  them  that  stood  by : 
This  is  one  ^/ those  followers  of  Jesus,  which  was  taken 
up  and  repeated  by  others  (Matt.  26  :  71  ;  Luke  22  :  58). 
And  Peter  returned  and  denied  again  with  an  oath 
(Matt.  26  :  72).  The  noble  confessor  (John  6  :  68)  fails 
utterly.  "  We  shall  never  cease  to  fall  if  the  Lord  do  not 
stretch  out  His  hand  to  uphold  us.  When  the  vigor  of 
the  grace  of  Christ  was  extinguished  in  Peter,  whoever 
might  afterward  meet  him,  and  interrogate  him  about 
Christ,  he  would  have  been  ready  to  deny  a  hundred  or 
a  thousand  times." — Calvin.  Ver.  70.  After  a  little 
while,  about  an  hour  (Luke  22  :  59),  the  servants  around 
the  fire  said  .  .  .  them  (ver.  69)  .  .  .  Galilean.  Since 
the  last  denial  Peter  had   probably  mingled    more  boldly 


256  THE  GOSPEL  OE  ST.  MARK.  [xi v.  71,72. 

among  the  men,  and  to  disarm  all  suspicion  had  spoken 
freely.  But  in  this  recklessness  his  speech  betrayed  him 
as  a  Galilean,  who  pronounced  many  letters  differently.^ 
To  save  himself,  Ver.  71,  Jic  began  to  curse,  a)id  even 
to  swear,  I  know  .  .  .  you  speak.  Peter  adopts  the 
cursing  language  of  his  company,  and  speaks  in  a  despis- 
ing manner  of  his  Master.  The  denial  of  Christ  leads 
from  sin  to  sin.  But  the  goodness  of  the  Lord  will  not 
abandon  Peter,  for,  Ver.  72,  straightway  .  .  .  crew 
(ver.  30,  68),  and  Jesus  looked  upon  Peter  (Luke  22  :  61). 
A)id  Peter  called  to  mind  tJie  zvord  of  his  Lord  (ver.  30), 
and  when  lie  tJioiigJit  thereon,  went  out  (Matt.  26  :  75)  and 
wept  bitterly  (Matt.  26  :  75).  The  "  tears  which  he  shed 
in  secret  testified  before  God  and  the  angels  that  his 
repentance  was  true." — Calvin.  He  had  no  remorse  like 
Judas  (Matt.  27  :  3  sq.),  but  a  sincere  godly  repentance 
(2  Cor.  7  :  10),  which  found  consolation  in  the  promise 
Luke  22  :  32.  This  consolation  grew,  though  small  at 
first,  until  at  Easter  all  terror  was  overcome.  Peter,  a 
warning  in  his  denial,  is  a  rock  for  us  in  the  assurance 
that  God  forgives  our  sins.  "  If  I  could  paint  Peter,  I 
would  write  on  every  hair  of  his  head,  '  Remission  of 
sins,'  because  he  is  an  example  of  this  article  of  forgive- 
ness of  sins." — LUTHER.2 

1  The  Galilaeans  could  not  distinguish  s  and  y,  K,  j?  and  n.  They  con- 
fused 2  and  D.  All  gutturals  were  pronounced  deeply  and  darkly.  (Nebe, 
Ldg.  I.,  p.  369.) 

2  Cf.  also  Walch,  VIII.,  p.  886;  Erl.  Ed.  2,  p.  68  sq. 


CHAPTER    XV. 

1-5.  And  straightway  in  the  morning  the  chief  priests  with  the  elders 
and  scribes,  and  the  whole  council,  held  a  consultation,  and  bound  Jesus, 
and  carried  him  away,  and  delivered  him  up  to  Pilate.  And  Pilate  asked 
him.  Art  thou  the  King  of  the  Jews  ?  And  he  answering  saith  unto  him, 
Thou  sayest.  And  the  chief  priests  accused  him  of  many  things.  And 
Pilate  again  asked  him,  saying,  Answerest  thou  nothing?  behold  how  many 
things  they  accuse  thee  of.  But  Jesus  no  more  answered  anything ;  inso- 
much that  Pilate  marvelled. 

Ver.  I.  Straightway  in  the  morning  the  various  classes 
of  the  Sanhedrim  (8  :  31),  and  the  whole  council  held  a 
consultation,  not  to  correct  the  illegality  of  the  night- 
trial  (14  :  55),  but  to  find  an  accusation  to  bring  before 
Pilate,  that  he,  having  the  power  of  execution  (John 
18:31  sq.),  might  be  compelled  to  put  Jesus  to  death  ; 
for  blasphemy  (14  :  64)  was  no  cause  before  him.  They 
bound  Jesus,  whose  fetters  had  been  taken  off  during  the 
trial,  again  ;  and  carried  him  away  up  Mount  Zion  to 
the  tower  of  Antonia,  which  is  on  the  north  side  of  the 
temple  area  (Jos.  Wars,  I.  5,  4  ;  21,  i  ;  V.  3,  8;  Ant.  XV. 
1 1,  4).^  In  the  palace  of  the  tower  the  Roman  governor, 
whose  usual  headquarters  were  at  Caesarea  (Acts  23  :  23), 
remained  during  the  festival  to  quell  disturbances,  which 
so  often  arose  (Jos.  Wars,  I.  4,  3  ;  Ant.  XVII.  9,  3  ;  XX. 
5,  3).  To  him  they  delivered  up  Jesus,  who  was  thus  re- 
jected by  His  own  people  (Luke  17  :  25  ;  John  i  :  10,  11), 

^  This,  the  position  of  Ewald.  Lange,  Kraft,  Caspari,  Godet,  etc.,  is  not 
accepted  by  others,  who  claim  that  Pilate  was  in  the  palace  of  Herod,  for 
the  description  of  which  see  Jos.  Wars,  I.  21,  i ;  V.  4,  4. 

17  257 


258  THE  GOSPEL  OF  ST.  MARK.  [xv.  i. 

and  delivered  to  the  Gentiles  (10  :  33  ;  Luke  18  :  32)  in 
the  person  of  Pilate.  The  first  name  of  Pontius  Pilate 
seems  to  indicate  that  he  was  descended  from  the  Roman 
gens  of  the  Pontii,  who  had  come  from  the  Samnites  and 
were  known  by  C.  Pontius  Telesius,  the  great  general. 
The  cognomen,  Pilate,  means  "  armed  with  a  javelin." 
Pilate  was  the  fifth  procurator  of  Judaea,  appointed  after 
Valerius  Gratus,  by  Tiberius  (Jos.  Ant.  XVIII.  2,  2). 
He  was  under  the  propraetor  of  Syria,  whose  frequent 
absence  gave  him  the  full  power  of  a  "  legatus."  Attired 
in  military  dress  and  attended  by  a  guard  (Matt.  27  :  27), 
he  had  assessors  in  council  (Acts  25  :  12)  when  sitting  as 
a  judge  upon  the  portable  tribune  (Bema),  that  was 
erected  on  the  tessellated  pavement  (Gabbatha.  John 
19  :  13)  always  found  in  Roman  courts.  In  character,  he 
was  cruel,  unscrupulous,  and  regardless  of  the  religious 
privileges  granted  Israel,  as  shown  by  the  killing  of  the 
Galileans  (Luke  13  :  i,  2) ;  by  the  bringing  of  the  images 
of  the  emperor  to  Jerusalem,  which  were  only  removed 
because  of  the  firmness  of  the  Jews,  who  preferred  death 
to  acquiescence  (Jos.  Wars,  II.  9,  2;  Ant.  XVIII.  3,  i) ; 
by  the  using  of  the  temple-money  to  build  a  canal,  and 
having  the  Jews,  who  resisted,  killed  most  treacherously 
and  brutally  (Jos.  Wars,  II.  9,4;  Ant.  XVIII.  3,  2). 
The  Samaritans  also  complained  of  his  cruelty  (Jos.  Ant. 
XVII.  4,  2).  But  when  Pilate  found  these  attempts  un- 
availing, he  gave  way  to  the  Jews  for  the  sake  of  his 
safety  and  position,  especially  in  the  trial  of  Jesus,  which 
seemed  of  no  vital  importance  to  him.  The  sense  of 
justice  in  conflict  with  his  own  advantage  caused  his 
vacillation ;  but  the  selfish  interests  prevailed.  Upon 
complaint  of  Vitelius,  propraetor  of  Syria,  he  was  sum- 
moned to  Rome.  He  found  Tiberius  dead,  was  deposed 
by  Caius  and  banished  to  Vienne  in  Gaul,  where  he  com- 


XV.  2-4.]  CHAPTER  XV.  259 

mitted  suicide  (Eus.  H.  E.  II.  j)}  Ver.  2.  Pilate,  after 
he  had  gone  out  and  heard  the  accusation  of  the  Jews 
(John  18  :  29  sq.),  asked  Jesus,  Art  thou  the  king  .  ,  . 
Jews?  The  charges  which  the  Sanhedrists  brought  were 
not  what  they  had  ascertained  by  their  examination 
(14  :  53  sq.),  but  sedition,  prohibition  of  the  payment  of 
tribute-money  (Luke  23  :  2),  and  assumption  of  the  title 
"  King  of  the  Jews  "  in  a  poHtical  sense.  But  Pilate,  see- 
ing that  all  the  charges  were  really  contained  in  the  last, 
interrogates  Jesus,  who  was  altogether  innocent  (cf. 
12  :  17  ;  John  6  :  15),  on  the  last  point.  It  seems  impos- 
sible that  this  poor  Jew,  with  nothing  royal  about  him, 
should  be  a  king.  But  Jesus  answering,  made  a  good 
confession  (i  Tim.  6  :  12)  of  the  character  of  His  kingdom 
(John  18  :  33  sq.),  and  said,  Thou  sayest.  Christ  is  "  an 
eternal,  almighty  king,  God's  Son,  who  delivers  us  from 
the  power  of  Satan,  of  sin  and  eternal  death,  not  bodily 
death,  for  here  upon  earth  we  must  suffer  and  die,  as 
our  King  Himself  has  suffered  and  died.  Who  knows 
this  character  of  the  King  and  of  His  kingdom,  willingly 
submits  to  the  cross,  for  he  knows,  that  though  here 
there  must  be  suffering,  there  in  eternity  there  shall  be 
joy  and  glory." — LuTHER.  Ver.  3.  And  when  Pilate 
went  out  to  tell  the  Sanhedrists  that  he  found  no  fault  in 
Christ  (Luke  23  :  4  ;  John  18  :  38),  the  .  .  .  things.  The 
priests,  who  know  Pilate  and  their  former  power  over 
him  (ver.  i),  claim  that  Jesus  was  "stirring  up  the  peo- 
ple "  and  "  teaching  falsely,  beginning  in  Galilee  "  (Luke 
-3  •  5)-  Galilee  is  especially  mentioned,  because  the 
Galileans  were  noted  for  their  seditious  character.  Ver.  4. 
And  Pilate  again  asked  Jesus  to  answer  to  these  charges. 

1  A  later  tradition  reports  that  Pilate  lived  on  the  mountain  in  Switzer- 
land, which  still  bears  his  name,  and  committed  suicide  by  casting  himself 
into  Lake  Lucerne. 


26o  THE  GOSPEL  OF  ST.  MARK.  [xv.  5,  6. 

Ver,  5.  But  .  .  .  thing,  because  Pilate  knows  how  un- 
proved these  last  accusations  are,  and  the  priests  would 
not  listen  to  any  answer.  But  this  silence  was  also  due 
to  Christ's  suffering  obedience  (14  :  61),  Pilate  mar- 
velled, for  he  knew  how  readily  Jesus  could  refute  the 
charges  made  against  Him.  The  wonderful  patience, 
meekness  and  calmness  of  Jesus  impress  the  hardened 
Roman  sceptic.  "  Pilate  does  not  know  the  divine 
majesty  of  Christ,  and  yet  marvels  at  His  silence.  How 
much  more  is  it  proper  for  us,  who  believe  in  His  eternal 
Godhead,  to  marvel  at  His  silence.  His  beatings  and  scourg- 
ings,  His  shame  and  His  cross." — Gerhard. 

6-15.  Now  at  the  feast  he  used  to  release  unto  them  one  prisoner,  whom 
they  asked  of  him.  And  there  was  one  called  Barabbas,  lying  bound  with 
them  that  had  made  insurrection,  men  who  in  the  insurrection  had  com- 
mitted murder.  And  the  multitude  went  up  and  began  to  ask  him  to  do  as 
he  was  wont  to  do  unto  them.  And  Pilate  answered  them,  saying,  Will  ye 
that  I  release  unto  you  the  King  of  the  Jews  .'  For  he  perceived  that  for 
envy  the  chief  priests  had  delivered  him  up.  But  the  chief  priests  stirred 
up  the  multitude,  that  he  should  rather  release  Barabbas  unto  them.  And 
Pilate  again  answered  and  said  unto  them.  What  then  shall  I  do  unto  him 
whom  ye  call  the  King  of  the  Jews .-'  And  they  cried  out  again.  Crucify 
him.  And  Pilate  said  unto  them,  Why,  what  evil  hath  he  done.'  But 
they  cried  out  exceedingly.  Crucify  him.  And  Pilate,  wishing  to  content 
the  multitude,  released  unto  them  Barabbas,  and  delivered  Jesus,  when 
he  had  scourged  him,  to  be  crucified. 

Ver.  6.  Nozv  at  the  feast,  not  at  every  feast,  but  only 
at  the  passover  (John  18  :  39),  Pilate  .   .   .   prisoner,  7£V/c7« 

tJicy  asked  of  him.  This  custom  was  probably  origin- 
ally Jewish,  and  not  imported  from  Rome  in  imitation  of 
the  amnesty  granted  at  the  Lectistcrnia  and  Bacchanalia. 
It  represented  the  release  of  Israel  from  the  bondage 
of    Egypt.     Ver.    7.     And  .  .   .    Barabbas  1    (son    of   a 

1  Some  minor  MSS.  and  Origen  make  his  name  in  Matt.  Jesus  Barabbas, 
which  was  probably  an  error  of  a  transcriber,  although  Fritzsche,  Bleek, 
De  Wette,  and  Meyer  see  in  the  omission  of  "  Jesus  "  a  design. 


XV.  7-1  I]  CHAPTER  XV.  261 

Rabbi),^  bound  with  them  that  had  7nade  insurrection, 
which  was  not  that  recorded  Luke  13  :  i  or  in  Jos.  Ant. 
XVIII.  3,  2  (see  ver. i),  but  one  of  the  many  later  uprisings 
in  which  Barabbas  had  .  .  murder.  Rarabbas  was  no  sim- 
ple misguided  zealot,  who  fought  for  the  glory  of  Israel, 
but  he  used  the  insurrection  for  his  own  purpose  of  robbery 
(John  18  :  40).  Ver.  8.  And  the  multitude,  who  up  to 
this  time  had  not  been  at  the  trial  of  Jesus,  went  up  to 
Pilate's  palace  (ver.  i)  and  asked  for  their  privilege 
(ver.  6).  Ver.  9.  yi;/rt'/'?7rt'/r,  whose  attempt  to  transfer 
the  case  of  Jesus  to  Herod  had  failed  (Luke  23  :  6  sq.), 
now  saw  a  favorable  opportunity  of  avoiding  a  decision 
against  Jesus,  by  enlisting  the  people  for  Him.  He  said, 
Will  .  .  .  Jews?  Sly  as  was  Pilate's  purpose  his  method 
was  unfortunate.  It  did  not  give  the  people  free  choice 
(ver.  6),  and  declared  Jesus  guilty  de  facto,  a  legal  mis- 
step, which  involved  all  that  Pilate  was  forced  to.  The 
addition  of  the  messianic  title,  spoken  perhaps  with  a 
sarcastic  inflection,  was  also  calculated  to  arouse  not 
sympathy  but  antipathy.  Still  Pilate  attempted  to 
throw  the  decision  on  the  people.  Ver.  10.  For  .  .  . 
delivered  Jesus.  Their  envy,  parallel  to  that  of  the 
brothers  of  Joseph,  was  not  only  kindled  by  the  superior 
wisdom  of  Jesus,  His  powerful,  truthful  preaching,  His 
wonderful  deeds  and  blameless  righteousness,  but  above 
all  by  His  influence  over  the  people  (11  :  18;  12  :  37), 
which  injured  their  absolute  rule.  Ver.  11.  But,  while 
Pilate  was  listening  to  the  message  from  his  wife  (Matt. 
27  :  19),  the  chief  priests  w'Qnt  around  among  the  multi- 
tude and  stirred  them  up  to  ask  for  Barabbas.  They  led 
the  blind  astray  (Deut.  27  :  18)  to  prefer  a  murderer 
(Acts  3:13,  14)  to  the  Righteous  One.     Ver.  12.     And 

1  Some  interpret  "son  of  a  father,"  according  to   the  gospel  of  the  He- 
brews, and  refer  either  to  John  8  :  44  or  Matt.  23  :  9. 


262  THE  GOSPEL  OF  ST.  MARK.  [xv.  12-15. 

Pilate,  in  pity  for  Jesus,  to  whom  he  should  have  ren- 
dered justice,  again  .  .  .  Jews  (ver.  9).  And  the  people 
more  enraged  by  Pilate's  imputation  that  they  have 
called  Jesus  Messiah,  Ver.  13,  cried  .  .  .  Crucify  him. 
In  fulfilment  of  Ps.  69  :  26;  Mark  12  :  8,  they  cast  Jesus 
from  them  (see  also  delivered,  ver.  i),  counting  Him  un- 
worthy of  any  punishment  at  their  hands,  and  demand- 
ing the  most  outrageous  punishment  that  the  despised 
Gentiles  can  give.  The  cross  that  Barabbas  had  deserved 
is  for  Jesus.  "The  Jews  would  sooner  have  asked  for 
the  release  of  the  devil  himself,  than  they  would  have 
released  the  Son  of  God.  The  nobler  the  treasure  and 
gift  which  God  gives,  the  more  inimical  are  the  world 
and  the  devil  against  such  treasure  and  gift." — Luther. 
Ver.  14.  Pilate,  although  he  might  have  known  the 
stubbornness  of  the  Jews  (see  ver.  i  ;  Jos.  Ant.  XVIII. 
3,  i),  said  .  .  .  done  ?  With  this  appeal  to  the  sense  of 
justice  of  the  Jews,  Pilate  condemns  himself  for  unjustly 
retaining  an  innocent  prisoner.  But  the  innocence  of 
Jesus  is  again  asserted,  that  we  should  learn  its  lesson, 
"  He  is  God's  Son,  holy  and  without  sin  ;  therefore  He 
should  be  free  from  curse  and  death.  We  are  sinners, 
under  the  wrath  of  God  ;  therefore  we  should  justly  bear 
death  and  condemnation.  But  God  turns  it  about ;  He 
that  has  no  sin  must  become  a  curse  and  bear  the  pun- 
ishment of  sin.  Through  Him  we  are  in  grace  and  chil- 
dren of  God." — Luther.  But  the  Jews  cried  out  ex= 
ceedingly  in  wildest  commotion  like  beasts  thirsting  for 
blood.  Crucify  .  .  .  Ver.  15,  .  .  .  multitude,  offers  sim- 
ply to  scourge  Jesus  (Luke  23  :  22),  but  the  people  are 
not  satisfied.  Then  Pilate  dramatically  attempted  to 
clear  himself  of  guilt  (Matt.  27  :  24  sq.),  but  released  .  .  . 
him.  This  scourging,  that  always  preceded  crucifixion, 
was  performed  by  the  soldiers,  since  Pilate  as  procurator 


XV.  15-17]  CHAPTER  XV.  263 

had  no  lictors.  For  it  there  was  used  a  scourge  of 
leathern  thongs,  into  which  pieces  of  lead  and  small 
sharp-pointed  bones  were  plaited.  The  condemned  had 
to  bare  their  breast  and  back,  and  were  tied  with  their 
hands  to  a  low  post ;  and  so  severe  was  the  scourging 
among  the  Romans  that  death  frequently  followed. 
Christ  was  wounded  for  our  transgressions  (Isai.  53  :  5). 
"  For  me  Christ  is  scourged,  that  He  might  redeem 
me  from  the  scourges  of  future  wrath  ;  for  me  He  is 
wounded,  that  He  might  heal  me." — Bernard. 

16-20.  And  the  soldiers  led  him  away  within  the  court  which  is  the 
Praetorium  ;  and  they  call  together  the  whole  band.  And  they  clothe  him 
with  purple,  and  plaiting  a  crown  of  thorns,  they  put  it  on  him  ;  and  they 
began  to  salute  him,  Hail,  King  of  the  Jews  !  And  they  smote  his  head 
with  a  reed,  and  did  spit  upon  him,  and  bowing  their  knees  worshipped 
him.  And  when  they  had  mocked  him,  they  took  off  from  him  the  purple, 
and  put  on  him  his  garments.     And  they  lead  him  out  to  crucify  him. 

Ver.  16.  The  soldiers  led  Jesus  witJiin  the  court,  which 
served  as  the  Praetorium,  the  guard-room  (Phil,  i  :  13),^ 
and  they  call  together  the  whole  band,  not  the  whole 
cohort,  but  a  maniple,  to  have  cruel  sport  with  Jesus, 
which  Pilate  wrongly  permits.  Ver.  17.  They  .  ,  .  pur- 
ple,2  with  some  cast-off  soldier's  mantle  as  a  satire  upon 
His  kingship.  The  color  is  however  typical  of  Christ's 
work  (Isai.  63  :  i).  "  Christ  is  clothed  with  purple,  which 
He  reddens  with  His  blood,  that  He  might  obtain  for  us 
the  garment  of  righteousness." — GERHARD.  They  plait 
a  crown  of  thorns,  which  are  brought  from  outside  the 
city,  and////  //  on  him  to  show  that  the  attainment  of 
His  kingship  is  only  thorns.  But  thorns,  which  the  curse 
of  sin  brought  (Gen.  3  :  18),  and  which  God  selected  as  the 

1  Weiss  remarks  aptly  that  Mark  added  Praetorium  to  offer  his  Roman 
readers  a  comparison  with  the  castra  prastoriana  of  Rome. 

2  Matt.  {27  :  28)  calls  it  "scarlet,"  for  antiquity  did  not  clearly  distinguish 
these  colors.     (Horace,  Satires,  VI.  100.)     Nebe,  Ldg.  II.,  p.  115. 


204  THE  GOSPEL  OF  ST.  MARK.  [xv.  17-20. 

symbol  of  Israel  to  whom  He  still  showed  grace  (Exod. 
3  :  2),  are  now  the  crown  of  "  the  lily  among  thorns  " 
(Song  of  Songs  2  :  2).  "  Upon  His  head  a  crown  of  thorns 
is  imposed,  because  the  sting  of  our  sins,  through  whose 
atonement  His  royal  praise  arises,  is  similar  to  the  prick- 
ing of  dry  thorns." — Augustine.  Ver.  i8.  They  began 
to  sahite  Jiim,  Hail,  King  of  the  Jews  !  The  messianic 
name,  which  they  heard,  is  used  to  mock  Jesus  and  the 
Jews,  who  had  made  themselves  despicable  by  the  rejec- 
tion of  their  true  king.  Little  did  these  Roman  soldiers 
dream  that  their  empire  would  once  bow  before  this  king. 
Ver.  19.  They  .  .  .  reed,  which  they  had  previously 
given  Him  as  a  sceptre  (Matt.  27:  29),  and  thus  by  driving 
the  thorns  into  His  head  increased  His  pain.  They  spit 
upon  him  (14:65),  and  bowing  .  .  ,  him.  Even  this 
mockery  the  Lord  suffered.  "  There  was  no  ignominy  to 
which  He  refused  to  submit  for  our  salvation." — Cauvin. 
Ver.  20.  And  after  Pilate  had  once  more  tried  to  arouse 
the  sympathy  of  the  Jews  (John  19:4  sq.),  they  replaced 
His  garments,  and  lead  him  out  1  .  .  .  him.  The  Jews 
like  the  Romans  had  their  executions  outside  of  the 
cities  (Numb.  15  :  35  ;  i  Kings  21  :  13  ;  Acts  7  :  58).  Jesus, 
the  true  sacrifice,  had  to  suffer  without  the  gate  (Heb. 
13:12). 

21-32.  And  they  compel  one  passing  by,  Simon  of  Cyrene,  coming  from 
the  country,  the  father  of  Alexander  and  Rufus,  to  go  with  tJievi,  that  he 
might  bear  his  cross.  And  they  bring  him  unto  the  place  Golgotha,  which 
is,  being  interpreted,  The  place  of  a  skull.  And  they  offered  him  wine 
mingled  with  myrrh  :  but  he  received  it  not.  And  they  crucified  him,  and 
part  his  garments  among  them,  casting  lots  upon  them,  what  each  should 
take.  And  it  was  the  third  hour,  and  they  crucified  him,  And  the  super- 
scription of  his  accusation  was  written  over,  the  king  of  the  jews.  And 
with  him  they  crucified  two  robbers ;  one  on  his  right  hand,  and  one  on  his 

^  Tradition  has  not  only  attempted  to  vouch  for  the  exact  road  taken, 
but  it  has  also  invented  seven  stations  and  presumed  to  count  1,220  steps. 


XV.  2\.  22.]  CHAPTKN  XV.  265 

left.  And  they  that  passed  by  railed  on  him,  wagging  their  heads,  and 
saying.  Ha !  thou  that  destroyest  the  temple,  and  buildest  it  in  three  days, 
save  thyself,  and  come  down  from  the  cross.  In  like  manner  also  the  chief 
priests  mocking  Jiivi  among  themselves  with  the  scribes  said.  He  saved 
others ;  himself  he  cannot  save.  Let  the  Christ,  the  King  of  Lsrael,  now 
come  down  from  the  cross,  that  we  may  see  and  believe.  And  they  that 
were  crucified  with  him  reproached  him. 

Ver.  21.  And  as  Jesus  in  exhaustion  succumbs  under 
the  cross,  the  soldiers  compel,  impress  into  service  ^  one 
passing  by,  5imon  of  Cyrene,  a  hellenistic  Jew,  born  in 
Cyrene,  Africa,  but  now  dwelling  in  the  country  near 
Jerusalem,  where  the  Jews  of  Cyrene  had  two  synagogues 
(cf.  Acts  2  :  10  ;  6:9).  He  was  converted  by  this  sudden 
ser\ice  imposed  on  him,  and  became  well  known  to  the 
Christians  at  Rome,  through  his  sons  Alexander  2  and 
Rufus  (Rom.  16:  13).  To  his  constant  honor  he  "is  a  pic- 
ture of  all  Christians,  for  they  must  bear  the  cross  after 
the  Lord  here  on  earth." — LuTHER.  Ver.  22.  They 
bring  Jesus  unto  .  .  .  skull.  It  received  this  name  from 
its  rounded  summit,^  and  not  because  skulls  lay  around* 
(Luther,  Kuinoel,  Ohlshausen,  Tholuck).  It  was  outside 
but  near  Jerusalem  (Heb.  13:12;  John  19:20),  on  a 
country  road  (Luke  23  :  26),  in  a  garden  (John  19  :  41). 
Whether  the  traditional  site  on  which  the  church  of  the 
Sepulchre  stands  is  the  true  spot  cannot  be  determined.^ 

1  This  right  of  requisition  was  originally  Persian,  and  was  used  to  expedite 
the  delivery  of  royal  messages. 

-  The  identification  of  Alexander  witli  the  Alexander  mentioned  Acts 
19  :  -i,2),  or  I  Tim.  i  :  20,  or  2  Tim.  4  :  14,  is  without  foundation,  like  the  sup- 
position that  Simon  is  Symeon,  called  Niger  (Acts  13  :  i). 

3  This  has  become  the  most  accepted  interpretation  since  Calov. 

*  The  fathers,  Origen,  Chrysostom,  Athanasius,  Epiphanius,  Theophylact, 
supposed  that  the  first  Adam  was  buried  where  the  second  Adam  suffered. 

^  That  the  present  church  is  on  the  same  spot  as  that  mentioned  by  Euse- 
bius  (Vita  Const.  IH.  26;  cf.  also  Socr.  H.  E.  I.  17  ;  Sozomen,  H.  E.  II.  i) 
seems  clear,  but  not  that  the  original  church  is  in  the  right  place.  Nebe, 
Ldg.  II.,  p.   194. 


266  THE  GOSPEL  OF  ST.  MARK.  [xv.  23,  24. 

Ver.  23.  And  ...  it  not.  This  drink,  which  received 
its  stupefying  quality  from  the  myrrh,  was  given  to  those 
to  be  executed,  because  of  a  Rabbinic  gloss  on  Prov. 
31:6.  Jesus  refuses  it,  because  He  wishes  to  remain 
clearly  conscious  in  the  suffering  still  to  be  borne,  and  able 
to  utter  the  words  yet  to  be  spoken.  Ver.  24.  And  .  .  . 
him.  The  cross,  which  was  the  so-called  crux  immissa  (f  ),^ 
was  first  erected,^  and  then  Jesus  stepped  on  the  projec- 
tion (sedile),  which  was  but  a  few  feet  above  the  ground,^ 
stretched  out  His  hands,  which  with  the  feet*  were  nailed 
to  the  cross  (Luke  24  :  39,  40).  Crucifixion,  extremely 
painful,^  and  the  greatest  shame,  was  borne  by  Christ  in 
His  great  obedience  (Phil.  2  :  8)  to  take  away  the  curse  of 
the  law  (Gal.  3:13).  "Christ  has  broken  the  ban  of 
human  disobedience,  which  began  on  wood;  having  be- 
come obedient  unto  the  death  of  the  cross.  He  has  healed 
through  the  stretching  out  of  His  hands  the  sickness, 
which  through  the  extended  hand  of  Adam  came  upon 
us." — Iren^US.  And,  after  Christ's  first  word  (Luke 
23  :  34),  they  part  his  garments,  the  outer  cloak,  turban, 
girdle,  sandals,  casting  lots  .  .  .  should  take,  as  pro- 
phesied Ps.  22  :  18  ;  and  then  they  cast  lots  for  the  tunic 
without  seam  (John  19  :  23  sq.),   which  one  received.     It 

^  For  full  arguments,  see  Nebe,  Ldg.  II.,  p.  169  sq. 

2  Although  Friedlieb  and  Langen  suppose  that  sometimes  the  criminal 
was  first  fastened  to  the  cross,  which  was  then  erected,  there  is  no  testimony 
in  antiquity  for  this  mode.     Nebe,  Ldg.  II.,  p.  197. 

^  The  common  conception  of  the  crucified  hanging  very  high  is  an  error. 
The  crosses  of  the  ancients  were  generally  low.  That  it  must  have  been 
thus  in  the  case  of  Jesus  is  proved  by  the  sponge  of  vinegar  being  given  to 
him  on  a  hyssop-reed  (John  19  :  29). 

*  In  the  18th  century  it  was  denied  that  the  feet  had  been  nailed.  It  was 
supposed  that  they  had  been  bound,  and  even  Tholuck  in  the  first  edition 
of  his  Commentary  on  John  thought  thus.  But  this  positon  has  been  al- 
together abandoned.  C'f.  also  C).  Zoekler,  Das  Kreuz  Christi  (1875),  p. 
484  sq.;   II.  Fulda,  Das  Kreuz  und  die  Kreuzigung  (1878),  p.  347  sq. 

'•  Schaeffer,  Luth.  Com.  II.,  p.  372. 


XV.  25-29.]  CHAPTER  XV.  267 

was  customary  for  the  executioners  to  receive  the  pos- 
sessions of  the  criminals,  but  Jesus  had  only  His  clothes. 
He  "  was  poor  in  birth,  poorer  in  life,  poorest  in  death," 
— Bernard,  to  enrich  us  (2  Cor.  8  :  9).  "  God  determined 
that  His  own  Son  should  be  stripped  of  His  garments, 
that  we,  clothed  with  righteousness,  may  appear  in  bold- 
ness in  company  with  the  angels." — Calvin.  Ver.  25. 
And  .  .  .  hour,  nine  o'clock.^  Christ  had  six  hours  of 
suffering  before  Him,  but  the  Father  had  counted  them. 
Ver.  26.  And  the  superscription  of  his  accusation,  which, 
written  on  a  gypsum  tablet,  that  was  generally  carried 
around  the  neck  by  the  criminal  on  the  way  to  execution 
and  then  fastened  to  the  cross,  was  The  King  of  the  Jews. 
This  superscription  in  Latin  (Rex  Judaeorum),  Aramaic, 
Greek  (John  19:  20),  was  not  removed  by  Pilate,  though 
desired  by  the  Jews,  who  felt  its  reproach  (John  19  :  21. 
22).  In  this  Pilate  was  unwittingly  "  a  herald  of  Christ 
in  the  same  sense  that  Caiphas  (John  ii  :  49)  was  a  pro- 
phet."— Calvin.  Ver.  27.  And  ivithChnst  they  crucify 
two  robbers,^  who  had  possibly  been  companions  of 
Barabbas,  one  on  his  right  hand,  and  one  on  his  left^  ful- 
filling Isai.  53  :  12.  Christ  is  among  the  rejected,  that 
we  might  be  among  the  accepted  of  God.  Ver.  29.  And 
the  Jews  that  passed  by  railed  on  him  (cf.  Ps.  22  :  6), 
suppressing  every  human  instinct  in  their  malignant  hate. 
And  wagging  their  heads,  a  sign  of  rejoicing,  passionate 

1  John  19  :  14  apparently  contradicts  this,  but  the  sixth  hour  may  be  ac- 
cording to  the  later  Roman  computation  6  o'clock.  Augustine  (Tract,  on 
John  CXVII.  i)  thinks  that  Mark  refers  to  the  crucifying  by  the  tongues. 
(Cf.  also  Ps.  LXIV.  5;  De  Cons.  III.  XIII.  40  sq.)  Eusebius,  The- 
ophylact,  correct  John.  (Cf.  also  Robinson,  p.  261.)  Many  accept  a  tran- 
scriber's error  in  John.     Cf.  Nebe,  Ldg.  II.,  p.  155  sq. 

'•^  The  apocryphal  Acts  of  Pilate  call  them  Testas  and  Dysmas. 

8  Ver.  28  is  wanting  in  K,  A,  B,  C.  D,  X,  and  was  probably  inserted  from 
Luke  22  :  37. 


268  THE  GOSPEL  OF  ST.  MARK.  [xv.  30-32. 

insult  (2  Kings  19  :  21  ;  Isai.  37  :  22  ;  Lam.  2:15;  Ps. 
44  :  14;  109  :  25),  they  say,  Ha !  ^  in  derision,  thou  that 
destroyest  .  .  .  Ver.  30  .  .  .  from  the  cross.  What  had 
passed  at  the  trial  before  the  Sanhedrim  (14  :  58)  was  told 
to  the  people  possibly  by  the  false  witnesses  themselves, 
and  they  call  on  Jesus  to  use  His  claimed  power  of  build- 
ing for  His  own  rescue.  They  did  not  know  that  Christ 
was  even  then  laying  the  foundation  of  an  eternal  spiritual 
temple  (Eph.  2  :  20).  Ver.  31.  In  like  maimer  the  chief 
priests,  forgetting  their  position  and  dignity,  mocking  him 
aiiioi/g  thniisch'es  zviih  the  sei'ibes,  assured  that  they  have 
now  triumphed,  said  .  .  .  save.  His  miracles,  as  is  now 
evident,  aie  magical  deceptions,  otherwise  He  could  help 
Himself.  But  the  very  act  of  not-saving  Himself  was  the 
saving  of  the  world  (Heb.  2:  10,  14).  Ver.  32.  Let  .  .  . 
Israel,  this  self-constituted  Messiah,  now  .  .  .  believe. 
These  men,  so  little  understanding  their  own  scriptures 
(cf.  8:31  ;  Isai.  53:2),  demand  sight  and  a  sign  for  faith 
(John  4:  48).  Even  when  the  sign  of  resurrection  was 
given  they  believed  not.  They  have  insulted  in  Christ, 
and  His  trust  in  God  (Matt.  27:43),  the  Father  Himself, 
whom  Christ  by  His  obedience  was  glorifying  (John 
12  :  28).  And  .  .  .  him,  and  one  afterward  blasphemed 
Christ  (Luke  23  :  39),  while  the  other  was  converted  by 
the  words  and  humble  meekness  of  Jesus.^  "  These  cir- 
cumstances carry  great  weight ;  for  they  place  before  us 
the  extreme  abasement  of  the  Son  of  God,  that  we  may 
see  more  clearly  how  much  our  salvation  cost  Him,  and 
that,  reflecting  that  we  justly  deserved  all  the  punishments 
which  He  endured,  we  may  be  more  and  more  excited  to 
repentance." — Calvin. 

'  ova  is  equivalent  to  the  Latin  Vah. 

2  This,   the  position  of  Origen,  Ambrose,  Cyril,  Jerome,  Chrysostom,  is 
better  than  supposing  that  Mark  has  by  enallage  put  the   plural  number  for 


XV.  ^i,  34.]  CHAPTER  XV.  269 

33-41.  And  when  the  sixth  hour  was  come,  there  was  darkness  over  the 
whole  land  until  the  ninth  hour.  And  at  the  ninth  hour  Jesus  cried  with 
a  loud  voice,  Eloi,  Eloi,  lama  sabachthani  ?  which  is,  being  interpreted,  My 
God,  my  God,  why  hast  thou  forsaken  me  .''  And  some  of  them  that  stood 
by,  when  they  heard  it,  said.  Behold,  he  calleth  Elijah.  And  one  ran,  and 
filling  a  sponge  full  of  vinegar,  put  it  on  a  reed,  and  gave  him  to  drink, 
saying.  Let  be  ;  let  us  see  whether  Elijah  cometh  to  take  him  down.  And 
Jesus  uttered  a  loud  voice,  and  gave  up  the  ghost.  And  the  veil  of  the 
temple  was  rent  in  twain  from  the  top  to  the  bottom.  And  when  the  cen- 
turion, which  stood  by  over  against  him,  saw  that  he  so  gave  up  the  ghost, 
he  said.  Truly  this  man  was  the  Son  of  God.  And  there  were  also  women 
beholding  from  afar  :  among  whom  'Mere  both  Mary  Magdalene,  and  Mary 
the  mother  of  James  the  less  and  of  Joses,  and  Salome;  who,  when  he  was 
in  Galilee,  followed  him,  and  ministered  unto  him  ;  and  many  other  women 
which  came  up  with  him  unto  Jerusalem. 

Ver.  33.  And  .  .  .  hour,  twelve  o'clock  noon,  was 
,  .  .  hour,  three  o'clock.  This  darkness  over  all  Pales- 
tine, which  could  not  have  been  caused  by  an  eclipse,  for 
it  was  then  full  moon,  was  a  miracle  (Amos  8  :  9).  The 
very  noon  became  night,  as  in  the  birth  of  Christ  the 
night  was  turned  into  day,  to  show  that  nature,  so  in- 
timately bound  up  with  man  (Rom.  8  :  19  sq.),  is  still 
more  closely  connected  with  the  Son  of  Man  (Ps.  8  :  6) 
and  the  Creator  and  Lord  of  nature,  who  has  previously 
shown  His  power  (4  :  36  sq.).  The  sun  not  only  hid  its 
face  from  the  wickedness  of  men,  giving  a  sign  of  judg- 
ment (Isai.  5  :  30;  13  :  10;  Joel  2  :  10;  Mark  13  :  24  ; 
Rev.  6:12;  7  :  1 6  ;  9  :  2),  but  it  signalled  the  going  down 
of  the  sun  of  righteousness.  Ver.  34.  At  .  .  .  voice, 
which  showed  His  agony  and  yet  His  strength,  Eloi,  EIoi,i 

the  singular.     Augustine  (De   Cons.  III.  XVI.  53),  Calvin,  Beza,  Kuinoel, 
Ebrard,  Stier,  Keil. 

1  e7.m,  for  which  Matt,  has  r}7a,  is  the  Aramaic  form  of  Ell.  It  cannot  be 
translated  as  "  My  power,"  the  rendering  of  the  apocryphal  gospel  of  Peter 
(5),  of  which  the  Peshito  shows  a  trace.  This  translation  was  heretical,  in- 
dicating the  Valentinian  speculation  that  the  "  Sophia  "  was  now  aban- 
doned by  the  "light  "  (Iren.  Ad.  Haer  I.  4,  i  ;  4,  5 ;  8,  2).  Th.  Zahn,  Das 
Ev.  des  Petrus  (1893),  P-  3°  sq. 


270  THE  GOSPEL  OF  ST.  MARK.  [xv.  34,  35. 

lama  1  sabachthani,^  which  .    .  .  My  God  .  .  .  forsaken 

me?  This  fourth  word^  of  Jesus  on  the  cross,  the 
first  verse  of  the  22d  Psalm,  which  Jesus  did  not  pray 
completely,  marks  the  deepest  point  in  the  suffering  of 
the  Godman,  who  cannot  now  call  God  Father  as  at  the 
beginning  and  conclusion  of  His  seven  words  (Luke 
23  :  34,  46),  because  He  feels  the  utter  forsakenness  by 
God,  experiencing  fully  all  such  words  as  Ps.  18:4  sq. ; 
40  :  12  ;  42  :  7  sq.  ;  6g  :  i  sq.  ;  88  :  3  sq.  ;  89  :  46,  as  He 
stands  for  sinful  men,  who  have  forsaken  God  (Jer. 
2  :  13).  Nevertheless  in  His  faith  He  remains  in  God, 
whose  greatest  judgment  of  wrath  He  undergoes  in  death, 
and  calls  Him  His,  even  though  God  does  not  now  show 
Him  the  reason  (John  5  :  20)  of  this  abandonment,  which 
is  so  hard  to  bear  for  the  Son,  in  constant  communication 
with  the  Father.  This  struggle  is  far  more  difficult  than 
that  in  Gethsemane  (14  :  34  sq.).  "  Here  begins  the  con- 
test and  the  conquering  of  eternal  hell  and  despair  of 
God.  Here  God  contends  with  God.  In  the  Garden 
Christ  had  a  God,  who  was  gracious  to  Him,  for  no  mis- 
fortune is  so  great,  we  can  bear  it,  where  there  is  the 
consolation  that  we  still  have  a  gracious  God,  may  our 
suffering  be  what  it  will.  But  here  God  was  against 
Him." — Luther.  Ver.  35.  And  .  .  .  Elijah.  The  cry 
"  Eli,"  which    they  understood  and   whose  power  they 

^  Matt,  has  ^i\ui. 

2  Sabaktani  is  the  Chaldaic,  used  by  the  Targum  of  Jonathan  for  the 
original  Hebrew  Asartano,  which  Luther  employed  following  the  Vulgate. 

^  The  first  word  (Luke  23  :  34),  spoken  immediately  after  the  crucifixion, 
was  an  intercession  for  the  murderers ;  the  second  {Luke  23  :  43),  uttered 
some  time  after  the  mocking  of  the  Jews,  was  a  promise  of  salvation  to  the 
penitent  robber;  the  third  (John  19  :  26,  27),  before  the  beginning  of  the 
darkness,  was  a  word  of  care  of  the  son  Jesus  for  His  mother.  The  fourth 
word  was  soon  followed  by  the  fifth  (John  19  :  28),  the  word  of  thirst,  the 
sixth  (John  19  :  30),  the  completion  of  the  work,  and  the  seventh  (Luke 
23  :  46),  the  commending  of  the  soul  to  the  Father. 


XV.  35-38]  CHAPTER  XV.  271 

felt,  was  in  derision  interpreted  as  an  appeal  of  the  false 
Messiah  to  Elijah,  who  was  expected  to  come  with  the 
Messiah  (6  :  15  ;  9  :  11).  They  imply  that  because  God 
will  not  help  Him,  He  puts  His  trust  in  man(Jer.  17  :  5). 
This  mockery  was  an  intrigue  of  Satan,  who  "  impelled 
the  wicked  enemies  of  Christ  basely  to  turn  His  prayer 
into  derision,  intending  by  this  stratagem  to  strip  Him 
of  His  chief  armor." — Calvin.  Ver.  ■}^6.  And  after 
Jesus  had  said  "  I  thirst  "  (John  19  :  28),  one  of  the 
soldiers  ran,  and  filling  a  sponge  full  of  vinegar,  the 
sour  wine-and-water  (posca)  of  the  soldiers,  put  it  on  a 
reed  of  hyssop  (John  19  :  29),  and  gave  him  to  drink, 
fulfilling  Ps.  69  :  21.  Then,  though  the  Jews  would 
hinder  him  (Matt.  27  :  49),  he  says,  Let  be,  permit  me  ; 
this  will  not  prevent  Elijah's  coming.  Now  let  us  see 
tvhether  Elijah  comet h  to  take  him  dotvn.  Ver.  37. 
Jesus  uttered  in  a  loud  voice  the    last  two   words  (John 

19  :  30  ;  Luke  23  :  46)  and  gave  up  the  ghost,i  the  prin- 
ciple of  life  (cf.  2  :  8;  8  :  12)  and  breathed  it  out  freely 
(John  10:  18);  for  if  He  had  not  willed  thus,  death  could 
not  have  held  Him  (Acts  2  :  24).  "  Not  against  His  will 
did  the  Spirit  leave  the  flesh  of  Jesus,  but  because  He 
wished,  and  when  He  wished,  and  how  He  wished." — 
Augustine.  Now  life  dies.  Ver.  38.  And  the  veil 
.  .  .  temple,  the  heavy  costly  curtain  of  purple  and  gold, 
scarlet  and  hyacinth,  inwrought  with  figures  of  cherubim, 

20  feet  long  and  30  feet  broad,  which  separated  the 
Most  Holy  from  the  Holy  (Jos.  Wars,  V.  5,  4),  was 
.  .  .  bottom.  God,  by  opening  the  Holiest,  shows  that 
the  time  of  shadows  is  past,  since  the  true  high  priest 
has  entered  by  His  blood  into  the  eternal  Holiest  (Hebr. 
10  :  19).     "  The  right  sacrifice   has   been  offered,  and  in 

^  The  idea  of  breathing  underlies  ghost,  Anglo-Saxon  gast,  Ger,  Geist, 
as  it  does  spirit. 


272  THE  GOSPEL  OF  ST.  MARK.  [xv.  39,  40 

future  there  shall  be  an  end  of  the  law  and  the  sacri- 
fices of  the  law,  which  were  but  types  of  this  sacrifice." 
— Luther.  There  was  also  an  earthquake  (Matt.  27  :  5  i), 
Ver.  39.  And  .  .  .  centurion,!  who,  commanding  the 
twelve  soldiers,  four  for  each  cross,  stood  over  against 
Jesus,  and  had  closely  watched  His  actions  and  words, 
saw  that  He  ^o'^  gave  np  the  ghost,  died  with  such  power 
and  calmness,  and  amid  such  signs,  he  said,  Truly  .  .  . 
God.  He  does  not  regard  Jesus  as  some  son  of  a  god  or 
heathen  demi-god,  but  trusting  upon  the  word  he  had 
heard  (John  19  :  7),  went  beyond  all  the  Jews,  in  con- 
fessing Christ  as  the  Sou  of  the  God,  becoming  at  once 
monotheist  and  Christian.  Together  with  the  centurion 
of  Capernaum  (Matt.  8)  and  Cornelius  (Acts  10),  he 
forms  the  "  triumvirate  of  believing  Gentile  soldiers." — 
Maclear.  Now  Christ  attracts  all  (John  12  :  32).  Ver. 
4c.  And  .  .  .  off,  for  after  the  third  word  of  Jesus 
(John  19  :  27),  when  probably  they  were  near  the  cross, 
they  had  again  to  retire  by  order  of  the  soldiers. 
Among  them  were  Hary  Magdalene.  Mary  of  the  city 
of  Magdala  (Migdal-el,  Josh.  19  :  38),  situated  on  the 
south-east  corner  of  the  plain  of  Gennesaret,  who  is  not 
to  be  confused-  with  the  woman,  a  sinner  (Luke  7  :  37  ; 
Mark  14  :  3),  was  a  follower  of  Jesus,  who  had  healed  her 
of  seven  demons  (16  :  9  ;  Luke  8  :  2).  She  was  present 
from  the  beginning  of  the  crucifixion  (John  19:25;  cf. 
also  Mark  16  .  i,  9).  And  so  was  Mary,  the  mother  of 
James,  the  Less,  who  was  thus  called  for  his  stature  to 
distinguish  him  from  James,  the  son  of  Zebedee,  and 
James,  the  son  of  Alphaeus  (see  3  :  18).  She  was  also 
the  mother  of  Joses,  not  the  brother  of  Christ  (3  :  31),  and 

1  Tradition  has  named  him  Longinus,  and  German  commentators  love  to 
think  of  him  as  a  German,  because  a  German  legion  was  tiien  in  I'alestine. 

2  "  Cried  out "  is  wanting  in  K,  B,  L. 


XV.  40-43]  CHAPTER  XV.  273 

the  wife  of  Clopas,  who  is  not  the  same  as  Alphaeus  (3  :  1 8). 
And  Salome,  wife  of  Zebedee,  mother  of  John  and  James, 
sister  of  Mary,  the  mother  of  the  Lord  (John  19  :  25;, 
Hkewise  followed  Jesus,  although  at  first  mistaking  the 
nature  of  His  kingdom  (Matt.  20  :  20  ;  Mark  10  :  35). 
When  Jesus  was  in  Galilee,  these  women,  Ver.  41,  min= 
istered  unto  him  of  their  means  (Luke  8  :  3).  But  tJurc 
were  many  other  women,  wliicJi  came  up  witJi  Jesus  unto 
Jerusalem  on  His  last  passover  journey.  These,  especially 
the  closer  circle,  were  "forerunners  of  the  noble  army  of 
Holy  Women,  who  were,  in  the  ages  to  come,  throughout 
the  length  and  breadth  of  Christendom,  to  minister  at 
many  a  death-bed  out  of  love  for  Him  who  died  "the 
Death." — Maclear. 

42-47.  And  when  even  was  now  come,  because  it  was  the  Preparation, 
that  is,  the  day  before  the  sabbath,  there  came  Joseph  of  Arimathaea,  a 
councillor  of  honourable  estate,  who  also  himself  was  looking  for  the  king- 
dom of  God ;  and  he  boldly  went  in  unto  Pilate,  and  asked  for  the  body  of 
Jesus.  And  Pilate  marvelled  if  he  were  already  dead :  and  calling  unto 
him  the  centurion,  he  asked  him  whether  he  had  been  any  while  dead. 
And  when  he  learned  it  of  the  centurion,  he  granted  the  corpse  to  Joseph. 
And  he  bought  a  linen  cloth,  and  taking  him  down,  wound  him  in  the  Unen 
cloth,  and  laid  him  in  a  tomb  which  had  been  hewn  out  of  a  rock ;  and  he 
rolled  a  stone  against  the  door  of  the  tomb.  And  Mary  Magdalene  and 
Mary  the  mother  of  Joses  beheld  where  he  was  laid. 

Ver.  42.  When  even  o{  Friday  tvas  now  come,  because  it 
zuas  the  Preparation,  i.  e.  as  Mark  explains  the  day  before 
the  sabbath}  which,  always  observed  more  strictly  than 
the  festivals,  was  at  this  season  an  especially  high-day 
(John  19:31)  that  excluded  all  work  to  which  burial  was 
reckoned  ;  therefore  the  burial  of  Jesus  was  now  resolved 
upon  by,  Ver.  43,  Joseph  of  Arimathaea,  the  old  city  of 
Rama  in  Benjamin  (J  udg.  4^   5;   ^9   •    i3;  Isai.  10  :   29  ; 

1  Morison  reminds  of  the  German  "  Sonnabend." 


274  "^HE  GOSPEL  OF  ST.  MARK.  [xv.  43-46. 

Matt.  2  :  18),^  possibly  er-Ram,  5  miles  north  of  Jeru- 
salem. He  was  a  councillor  of  the  Sanhedrim,  whose  con- 
demnation of  Jesus  he  had  not  sanctioned  (Luke  23  :  51), 
and  of  honorable  estate,  high  social  position,  and  wealthy 
(Matt.  27  :  57) ;  who  also  .  .  .  the  kingdom  of  God. 
Joseph,  a  secret  disciple  (John  19  :  38),  like  Nicodemus, 
who  assisted  at  the  burial  (John  19  :  39),  was  one  of  the 
quiet  band  of  expectants  in  Israel  like  Simeon  and  Anna 
(Luke  2:25,  38).  He  boldly  went  into  Pilate,  regardless 
of  men  and  willing  to  brave  every  danger,  and  asked  for 
the  body  of  Jesus.  "  As  he  exposed  himself  to  the  dislike 
and  hatred  of  the  whole  nation  and  to  great  dangers, 
there  can  be  no  doubt  that  this  singular  courage  arose 
from  a  secret  movement  of  the  Spirit."— Calvin.  Ver. 
44.  And  Pilate  vcvaLvy^Wedi  z/ Jesus  were  already  dead, 
for  the  crucified  sometimes  lingered  three  days,  and 
scarcely  ever  died  in  less  than  36  hours,  wherefore  the 
Jewish  law,  more  merciful  that  the  Roman,  ordered  the 
breaking  of  the  legs  (John  19  :  31).  Ver.  45.  Pilate  called 
'CciQ.  centurion  (ver.  39),  was  assured  of  Christ's  death  (John 
19  :  33),  diWA  granted  the  corpse  freely  (cf.  2  Peter  i  :  3). 
Ver.  46.  yi;^</ Joseph  bought  a  fine  lijien  cloth  (14  :  51), 
and  taking  the  body  down  from  the  cross  that  still  stood, 
wound  him  in  linen  cloth,  which  was  cut  up  in  strips 
(John  11:44;  19  •40;  20:  7),  a  small  piece  being  reserved 
as  a  napkin  for  the  head  (John  20  :  7).  This  was  accom- 
panied by  embalmment,  which  the  Jews  adopted  after 
contact  with  Egypt  (Gen.  50  :  2).  Myrrh  and  aloes  (John 
19  :  39)  were  wrapped  in  with  the  cloths.  And  he  laid 
Jesus  in  a  tomb  hewn  out  of  rock.  Such  tombs,  still 
found  in  the   East,  are  caves,  sometimes  upright,   some- 

1  This  is  the  position  of  Robinson,  Bleek,  Meyer,  Ewald,  Keim,  Keil,  in 
"this  most  complicated  and  disputed  problem  of  sacred  topography." 
(Stanley.)     Nebe,  Ldg.  II.,  p.  415. 


XV.  46,  47]  CHAPTER  XV.  275 

times  horizontal,  the  latter  having  steps  for  entrance. 
Within  there  are  several  chambers,  one  at  times  being 
lower  than  the  other,  on  whose  side-walls  there  are  niches, 
about  7  feet  long,  into  which  the  corpses  are  placed.^ 
He  rolled  zxv  immense  (16  : 4)  3tone  .  .  the  door,  the  outer 
entrance,  while,  Ver.47,  Hary  .  .  .  laid.  Jesus,  to  be  made 
like  to  His  brethren  (Hebr.  2  :  17),  went  the  way  of  earth 
(i  Kings  2  :  2),  as  He  foretold  (Matt.  12  :  40),  and  as 
faith  now  gladly  confesses  (i  Cor.  15  -.4).  "As  Christ 
did  not  die  for  Himself,  but  became  flesh  and  dies  for  our 
sake,  thus  He  lies  in  the  ground  for  our  sake,  and  His 
grave  is  our  grave.  But  as  He  therefore  has  no  grave. 
He  does  not  remain  in  death  and  the  grave,  thus  shall  we 
through  His  resurrection  be  awakened  at  the  last  day  and 
live  with  Him  in  eternity." — LUTHER. 

1  Robinson  Res.  I.  78  sq.;  2  :  175  sq. ;  3  :  317.     Thompson,  II.,  p.  151  sq. 


^  CHAPTER  XVI. 

1-8.  And  when  the  sabbath  was  past,  Mary  Magdalene,  and  Mary  the 
mother  of  James,  and  Salome,  bought  spices,  that  they  might  come  and 
anoint  him.  And  very  early  on  the  first  day  of  the  week,  they  come  to 
the  tomb  when  the  sun  was  risen.  And  they  were  saying  among  them- 
selves, Who  shall  roll  us  away  the  stone  from  the  door  of  the  tomb?  and 
looking  up,  they  see  that  the  stone  is  rolled  back  :  for  it  was  exceeding 
great.  And  entering  into  the  tomb,  they  saw  a  young  man  sitting  on  the 
right  side,  arrayed  in  a  white  robe ;  and  they  were  amazed.  And  he  saith 
unto  them.  Be  not  amazed:  ye  seek  Jesus,  the  Nazarene,  which  hath  been 
crucified:  he  is  risen;  he  is  not  here:  behold,  the  place  where  they  laid 
him !  But  go,  tell  his  disciples  and  Peter,  He  goeth  before  you  into  Gali- 
lee:  there  shall  ye  see  him,  as  he  said  unto  you.  And  they  went  out,  and 
fled  from  the  tomb;  for  trembling  and  astonishment  had  come  upon  them: 
and  they  said  nothing  to  any  one ;  for  they  were  afraid. 

Ver.  I.  When  .  .  .  past,  Saturday  evening  that  closed 
the  Sabbath  having  come,  Mary  .  .  .  spices  to  com- 
plete the  embalmment  so  hastily  performed  on  Friday 
evening.  Their  ministering  love  cannot  rest.  Ver.  2. 
And  very  early,  before  dawn  (John  20 :  1),  on  o  .  .  week.i 
which  was  forever  to  become  the  Lord's  day  (Rev.  i  :  10), 
they  go  out  and  covie  to  the  tomb  ( 1  5  :  46)  as  the  sun  is 
rising.  "  After  the  sad  Sabbath  brightly  shines  the  day, 
which  shall  hold  the  primacy  among  the  days  ;  the  first 
light  glistens  on  it,  and  my  Lord  rises  with  triumph  and 
says  :  This  is  the  day  which  the  Lord  hath  made,  let  us 
rejoice  and  be  glad  in  it." — Jerome.     Ver.  3.     And  the 

1 /«(i  Tcyv  aafifiaTuv  cannot  be  "an  einem  Sabbather  "  (Luther),  because 
aaj3j3dTLn>  must  here  possess  its  derived  meaning  "  week."  See  Stellhorn, 
p.  124;  Thayer,  p.  566. 

276 


XVI.  3-6.]  CHAPTER  XVI.  if-j 

women  were  .  .  .  stone ^  (15  :  46)  .  .  .  tomb?  Now 
they  remember  the  great  hindrance,  which  in  their  eager 
lovethey  had  forgotten.  Ver.  4,  But  looking  .  .  .  great, 
and  therefore  they  could  see  it  so  far  off.  God,  who  in 
His  mercy  had  kept  from  them  the  thought  of  the  stone 
and  guard  (Matt.  27  :  62),  removed  their  care  before  it 
came(Isai.  65  :  24).  Ver.  5.  Entering  .  .  .  tomb  (15:46) 
...  a  young  man  2  .  .  .  robe.  Angels,  present  at  the 
birth  of  Jesus,  dare  not  be  wanting  where  heaven  and 
earth  are  united  in  the  Risen  One  (John  1:51).  They 
appear  as  young  men  to  represent  the  eternal  youth  of 
the  heavenly  life  now  given  in  Christ,  and  sitting,  because 
this  life  is  a  rest  for  the  people  of  God  (Heb.  4:  9),  and 
on  the  right  side,  for  God's  right  hand  hath  gotten  the 
victory  (Ps.  118  :  16).  Their  robes  are  white,  transfigured 
by  their  heavenly  glory  (9  :  3),  and  symbols  of  victory  and 
glory  (Rev.  6:11;  7:9,  13).  And  the  women  zvere 
amazed  at  the  emptiness  of  the  tomb,  and  frightened  by 
the  brightness  of  the  heavenly  messengers  like  the 
shepherds  at  Bethlehem  (Luke  2  : 9).  But  God,  who  has 
first  humbled  them  by  this  mystery,  "  instantly  mitigates 
their  dread,  that  they  may  not  sink  under  its  oppressive 
influence;  and  not  only  so,  but  by  the  sweetness  of  His 
grace  heals  the  wound  which  He  had  inflicted." — Calvin. 
Ver.  6.  For  the  angel  speaking  in  short,  quick  sentences 
of  deepest,  joyous  emotion,  saith  Be  .  .  .  amazed  (cf. 
Luke  2:10).  There  is  no  cause  for  fear,  only  joy  is  to 
be  expected.  Ye  seek  .  .  .  the  Nazarene,  as  a  human 
friend  and  human  prophet,  which  .  .  .  crucified.  His 
crucifixion  leads  you  to  seek  Him  among  the  dead,  for 

^  The  Rabbis  called  these  stones  Gulalim,  which  with  the  "  rolling  "  indi- 
cates that  they  must  have  been  round  like  millstones. 

2  Luke  (24  :  4)  mentions  two  angels,  but  Mark  emphasizes  only  the  prom- 
inent spokesman.     Cf.  note  on  10  :  46. 


278  THE  GOSPEL  OF  ST.  MARK.  [xvi.  6-8. 

you  do  not  see  the  triumph  of  the  cross.  He  is  risen, 
Jesus,  raised  up  by  the  glory  of  the  Father  (Matt.  16:21  ; 
17:23;  26:  32;  John  2  :  22  ;  Rom.  4  :  24),  rises  also  in  His 
own  power  (Matt.  17:9;  20:  19;  Mark  8  :  31  ;  9  :  9  ;  lO:  34  ; 
16:9;  John  10:18;  Rom.  14:9),  and  bringing  to  light 
life  and  incorruption  (2  Tim.  1:10),  is  the  first  fruits  of 
them  that  slept  (i  Cor.  15  :  20)  and  the  proof  and  founda- 
tion of  our  justification  (Rom.  4  :  25).  '*  This  is  the  great 
joyous  article  of  our  faith,  which  alone  makes  Christians." 
— Luther.  He  .  .  ,  him!  Theempty  tomb  is  a  visible 
proof  of  Christ's  resurrection.  "  The  place  I  will  show 
you  where  He  lay,  but  He  is  no  more  here."  "  If  Christ 
is  not  here,  a  Christian  must  not  be  here." — LUTHER. 
Ver.  7.  But  go,  tell  his  disciples.  Become  messengers, 
where  men  are  silent,  to  the  doubting  eleven  and  speci- 
ally to  disconsolate  Pc/rr  (14:  72).  Jesus  goeth  .  .  you 
(14:28).  Although  Jesus  appeared  at  Jerusalem,  He  did 
not  stay  there  to  gather  His  scattered  flock.  This  was  done 
in  quiet  Galilee,  where  He  had  found  more  faith  than  in 
Jerusalem  (John  21  :  i  ;  i  Cor.  15:6).  Ver.  8.  And  .  .  . 
them.  Christ's  promise  of  resurrection  had  been  forgot- 
ten, and  now  the  announcement  is  so  marvellous,  that 
they  waver  between  faith  and  unbelief.  The  unbelief 
that  remains  renders  them  so  fearful.  And  ^/lej' said 
nothing.  Although  later  the  women  told  the  disciples 
(Matt.  28  : 8),  for  the  present  fear  rendered  them  silent. 
"  Untimely  fear  often  hinders  us  in  doing  justice  to  our 
ofiflce."— OsiANDER,  Starke. 

9-1 1.  Now  when  he  was  risen  early  on  the  first  day  of  the  week,  he  ap- 
peared first  to  Mary  Magdalene,  from  whom  he  had  cast  out  seven  devils. 
She  went  and  told  them  that  had  been  with  him,  as  they  mourned  and  wept. 
And  they,  when  they  heard  that  he  was  alive,  and  had  been  seen  of  her, 
disbelieved. 

Ver.  9.1     Now  .  .  .  devils  d  :  23  ;  5:9;  Exc.  H.,  p.  31). 

*  For  the  genuineness  of  v.  9-20,  see  Introduction,  p.  xix. 


XVI.  9,  i3-i  CHAPTER  )CVI.  2Y9 

Mary  Magdalene,  who  had  come  with  the  other  women 
(ver.  i),  ran  back  before  entering  the  tomb  to  tell  Peter 
and  John  that  the  tomb  was  empty.  Then  she  returned 
with  these  two  disciples,  who  left  again,  while  Mary 
remained,  and  received  the  first  manifestation  of  the  risen 
Lord  (John  20:  12).  Jesus  appears  first  to  a  believing 
woman.  Ver.  10.  She  .  .  .  him,  the  eleven  and  other 
disciples,  as  tJicy  mourned  and  wept  (cf.  Luke  24:  17) 
hopelessly  for  their  crucified  master,  as  He  had  told  them 
(John  16:20).  Even,  Ver.  ii,  when  .  .  .  seen  of  Mary, 
they  disbelieved.  "  Their  unbelief  having  deprived  them 
of  sound  understanding,  they  not  only  refuse  the  light  of 
truth,  but  reject  it  as  an  idle  fancy  (idle  talk)  as  Luke 
tells  us." — Calvin. 

12-13.  And  after  these  things  he  was  manifested  in  another  form  unto 
two  of  them,  as  they  walked,  on  their  way  into  the  country.  And  they 
went  away  and  told  it  unto  the  rest :  neither  believed  they  them. 

Ver.  12.  And  after  these  things,  when  Jesus  had  been 
seen  of  the  women  (Matt.  28  :  9)  and  Peter  (i  Cor.  15:5), 
he  was  manifested  (ver,  14;  John  21  :  i,  14;  Col.  3  :  4) 
in  another  form,  for  His  body  although  the  same  (Luke 
24:39)  was  not  subject  to  space  and  time  (John  20:  19; 
Luke  24  :  31  ;  Acts  i  :  3),  which  is  a  prophecy  of 
our  future  (i  Cor.  15:44;  i  John  3:2).  He  appeared 
unto  two,  Cleopas  and  an  unknown  disciple,  on  their  zvay 
to  the  country,  to  Emmaus,  distant  about  seven  and  a 
half  miles  (Luke  24:13  sq.).  Ver.  13.  They  went 
away  .  .  .  they  them.  It  seemed  impossible  that  Christ 
should  manifest  Himself  at  once  to  Peter  and  these  two 
disciples  within  so  short  a  time  (Luke  24 :  33).  How 
difficult  is  human  unbelief  to  overcome.  But  the  hesita- 
tion of  the  disciples  is  a  proof  that  the  resurrection  of 
Jesus  could  not  have  been  invented  by  them. 


28o  THE  GOSPEL  OF  ST.  MARK.  [xvi.  14,  15. 

14-18.  And  afterward  he  was  manifested  unto  the  eleven  themselves  as 
they  sat  at  meat ;  and  he  upbraided  them  with  their  unbelief  and  hardness 
of  heart,  because  they  believed  not  them  which  had  seen  him  after  he  was 
risen.  And  he  said  unto  them,  Go  ye  into  all  the  world,  and  preach  the  gos- 
pel to  the  whole  creation.  He  that  believeth  and  is  baptized  shall  be  saved ; 
but  he  that  disbelieveth  shall  be  condemned.  And  these  signs  shall  follow 
them  that  believe :  in  my  name  shall  they  cast  out  devils ;  they  shall  speak 
with  new  tongues ;  they  shall  take  up  serpents,  and  if  they  drink  any  deadly 
thing,  it  shall  in  no  wise  hurt  them  ;  they  shall  lay  hands  on  the  sick  and 
they  shall  recover. 

Ver.  14.  A7id  aftcrzvard  on  the  same  day  he  .  .  . 
meat  (Luke  24:36;  John  20:  19  sq.);  and  Jic  upbraided 
their  unbelief  (ver.  11,  13)  and  hardness  of  heart  (6:  52  ; 
8:  17),  because  .  .  .  risen.  They  who  are  to  be  messen- 
gers of  faith  must  have  faith,  and  therefore  judgment 
begins  at  the  house  of  God  (i  Peter  4 :  17).  Christ  re- 
proves their  unbeHef  that  faith  might  follow  ;  He  upbraids 
their  hardness  of  heart,  that  a  fleshy  heart  full  of  love 
may  come." — JEROME.  Ver.  15.  And  shortly  before 
His  ascension  He  said  .  .  .  world  (Matt.  28  :  19),  for  you 
are  to  do  greater  works  than  I  (John  14:  12),  who  was  sent 
bodily  only  to  Israel  (Matt.  1 5  :  24).  The  whole  world  is  to 
be  your  parish  as  apostles.  "  These  are  words  of  majesty, 
which  can  properly  be  called  majesty,  that  He  commands 
these  poor  beggars  to  go  out  and  proclaim  this  new 
preaching  not  to  one  city  or  country,  but  to  all  the  world, 
every  principality  and  kingdom.  This  is  such  a  strong, 
mighty  command,  that  no  order  of  this  kind  has  ever 
gone  out  into  the  world,  for  every  king's  or  emperor's  de- 
cree does  not  extend  further  than  his  country  and  people  ; 
but  this  command  extends  to  all  kings,  lords,  country  and 
people,  great  and  small,  young  and  old,  learned,  wise  and 
saints." — LUTHER.  Preach  .  .  .  creation.  The  first 
great  work  of  the  messengers  is  to  bring  the  tidings  of 
God's  love  thus  to  all  men,  that  even  creation  will  begin 


XVI.  i6,  17.]  CHAPTER  XVI.  281 

to  rejoice  in  the  freedom  of  the  children  of  God  with 
their  hope  (Rom.  8:18  sq.).  But  the  gospel  requires 
faith  (1:15),  therefore,  Ver.  16,  He  .  ,  .  saved.  The 
faith,  not  like  that  of  the  devils  (James  2:  19),  but  firm 
trust  in  Christ,  is  the  receptive  organ  for  the  blessings  of 
baptism,  which  are  washing  away  of  sins  (Acts  22  :  16  ; 
Eph.  5  :  26),  regeneration  and  renewal  by  the  Spirit,  who 
is  given  in  baptism  (John  3:5;  Tit.  3:5;  Acts  2  :  38). 
In  its  administration  it  brings  salvation  not  only  as  the 
foundation  of  our  Christian  life  (Tit.  3  :  5),  but  as  a  con- 
stant present  possession  (i  Peter  3:21),  and  a  future  con- 
summation (Mark  16:  16).  This  power  of  baptism,  due 
to  the  divine  word  (Eph.  5  :  26),  is  granted  also  to  children 
(10:  13  sq.).^  It  is  only  an  ordinate  means,  and  "  of  no 
profit  without  faith." — LUTHER.  Therefore  he  .  .  .  con- 
demned. Only  unbelief,  which  will  not  receive  the  gospel 
and  its  initial  ordinance  (Matt.  28:  19),  condemns.  It  is 
not  the  omission  but  the  contempt  of  the  sacrament 
which  brings  judgment.  "  The  whole  world  is  divided 
into  two  parts,  and  separated  by  a  great  difference  ;  the 
one  to  heaven,  the  other  to  hell  ;  that  there  shall  be  no 
other  judgment  on  the  last  day  than  according  to  this 
preaching,  who  believed  or  Avho  did  not  believe." — 
Luther,  Ver.  17.  And  these  signs  {6:  2)  shall  follow 
them  that  believe,  not  only  to  strenghthen  their  own  faith, 
but  to  confirm  their  preaching  to  those  that  hear.  In  my 
name  (9  :  37)  shall  they  east  out  devils  (i  :  23).  This  power, 
exercised  by  the  disciples  during  the  lifetime  of  Jesus 
(3:15;  Luke  10:  17),  was  afterward  used  by  Philip,  the 
deacon    (Acts  8 :  7),  and    Paul  (Acts    16:  18;     19:15),   to 

1  The  faith  of  children  is  wrought  by  the  word  of  God  in  baptism.  See 
note  on  2  :  5,  with  which  cf.  Augustine,  on  Forg.  &  Bapt.  I,  XVII,;  III, 
III.;  on  the  soul  and  its  origin,  II,  CXII.;  Ag.  the  letters  of  Pelagius,  I, 
CXXII.     See  also  Krauth,  Conserv.  Reform.,  p.  576  sq. 


282  THE  GOSPEL  VE  ST.  MAA'K.  [xvi.  i;-!^. 

show  the  power  of  Christ  over  Satan.  T/uy  shall  speak 
with  new  tongues,  not  only  in  various  languages  as  at 
Pentecost  (Acts  2 :  ii),  but  also  in  the  peculiar  ecstatic 
words  of  the  Spirit  (Acts  10:46;  19:6;  i  Cor.  12  :  10; 
14:  2  sq.),  to  exhibit  the  new  truth  and  uniting  power  of 
Christ.  Ver.  18.  They  shall  take  up  serpents  without 
being  harmed,  as  Paul  did  at  Malta  (Acts  28:  5).  If  .  .  . 
them,  as  tradition  relates  of  John,  who  was  given  hem- 
lock, but  not  poisoned.  All  the  dangers  of  nature  can  be 
overcome  by  the  disciples,  who  shall  .  .  .  recover.  This 
w^as  effected  e.g.  by  Peter  (Acts  3  :  7)  and  Paul  (Acts 
28  :  8;  cf.  also  i  Cor.  12  :  29;  James  5  :  14,  15).  These  gifts 
were  not  only  for  the  early  Church,  but  for  all  times  when- 
ever they  are  needed.  "  If  I  believe  I  can  do  it  then  it  is 
in  my  power,  for  faith  gives  me  so  much,  that  nothing  is 
impossible,  if  it  be  necessary.  For  Christ  has  not  spoken 
that  they  always  vnist  go  and  do  thus,  only  that  they 
have  power  and  cati  do  it." — LUTHER. 

19-20.  So  then  the  Lord  Jesus,  after  he  had  spoken  unto  them,  was  re- 
ceived up  into  heaven,  and  sat  down  at  the  right  hand  of  God.  And  they 
went  forth,  and  preached  everywhere,  the  Lord  working  with  them,  and 
confirming  the  word  by  the  signs  that  followed.     Amen. 

Ver.  19.  The  .  ,  .  spoken  to  His  disciples  during  the 
forty  days  and  immediately  before  ascension  such  words 
as  are  recorded  Matt.  28  :  16  sq. ;  Luke  24  :  44  sq.  ;  John 
21:1  sq. ;  Acts  i  :  7  sq.,  was  received  up  into  heaven. 
This  reception  into  glory  (i  Tim.  3:16)  was  also  an  act 
of  Christ  Himself  (John  6:62;  20:17;  Eph.  4:8  sq.). 
prefigured  by  the  removal  of  Enoch  (Gen.  5  :  24  ;  Heb. 
11:5)  and  the  taking  up  of  Elijah  (2  Kings  2:11).  It  was 
the  entrance  into  the  Holy  of  Holies  (Heb.  4:14;  7 :  26 ; 
10:  19)  and  the  return  to  the  Father  (John  3:13;  6  :  62  ; 
20:  17),  and  therefore  the  completion  of  the  resurrection. 


XVI.  19.  20.]  CHAPTER  XVI.  283 

But  it  is  no  local  removal  to  heaven  (Eph.  4 :  10).  The  God- 
man  entered  the  heavenly  omnipresent  state  (Matt.  28 :  20). 
"  When  He  was  on  earth  He  was  too  distant  from  us,  now 
He  is  too  near." — LUTHER.  For  He  sat  down  .  .  .  right 
hand  of  God  (12:36;  14:62).  "Where  God  and  God's 
right  hand  is,  there  is  Christ,  the  Son  of  Man." — LuTHER. 
Having  taken  captivity  captive  (Eph.  4:  8)  He  is  now  in 
glory  and  power  as  King,  ever  gaining  victory  (Ps.  1 10  :  i) 
until  all  things,  even  death,  are  subdued  (Phil.  3:21;  i 
Cor.  15:26).  In  such  rule  He  is  the  ever-living  high 
priest  (Rom.  8  :  34  ;  Heb.  4  :  14  ;  7  :  26  ;  i  John  2:1,2); 
and  the  prophet,  who  speaks  through  His  apostles.  For, 
Ver.  20,  they  went  forth,  after  tarrying  a  time  at  Jeru- 
salem (Luke  24  :  49  ;  Acts  i  :  4)  as  ordered,  and  preached 
everywhere.  This  was  being  fulfilled  in  the  world  as 
then  known  even  in  the  days  of  Paul  (Col.  i  :  23).  Later 
tradition,  though  partly  unreliable  in  details,  seems  cor- 
rect when  it  relates  how  Thomas  went  to  preach  in  Par- 
thia,  Andrew  in  Scythia,  John  in  Asia,  Peter  in  Pontus, 
Galatia,  Bithynia,  Cappadocia  and  Asia  Minor,  Paul  into 
all  countries  from  Jerusalem  unto  Illyria.^  The  Lord 
with  His  heavenly  power  (ver,  19)  was  working  with  them 
(Rom.  15:  18;  2  Cor.  13:3)  confirming  the  word  by  the 
signs  that  followed  iytr.iy  sc\.).  Amen.  This  conclusion, 
though  wanting  in  the  best  MSS.,  may  be  our  confession 
of  the  truth  of  this  divine  word,  as  recorded  by  Mark. 
"  Amen,  Amen,  yea,  yea,  it  shall  be  so." — LuTHER. 

^  Origen  as  quoted  by  Eusebius,  H.  E.  III.  I.  McGifford,  p.   132.     See 
also  notes  on  3  :  iS. 


APPENDIX. 


APPENDIX. 


WHEN  DID  CHRIST  EAT  THE  LAST  SUPPER? 

At  first  sight  this  question  seems  one  of  minor  impor- 
tance. It  apparently  involves  only  a  chronological  dif- 
ficulty, which  comes  to  the  surface  when  the  statements 
of  the  first  three  gospels  are  compared  with  the  account 
of  John.  But  in  fact  it  is  not  merely  a  date  which  is  in- 
volved ;  for  upon  the  determination  of  the  time  depends 
the  character  of  the  Last  Supper  of  Jesus  with  His  dis- 
ciples. As  the  chronological  question  is  answered,  this 
solemn  Supper  is  either  the  passover  or  not.  And  it  is 
not  indifferent  whether  the  Lord's  Supper  was  instituted 
in  connection  with  the  passover-meal  or  at  some  other 
time  :  for  the  temporal  conjunction  of  the  passover  with 
the  Lord's  Supper  is  important,  because  the  former  is  the 
prophecy  and  type  of  the  latter.  The  relation  of  both 
and  the  position  which  Jesus  took  is  not  insignificant,  be- 
cause by  it  the  whole  relation  of  the  Old  and  New  Testa- 
ment, and  the  bearing  of  the  old  covenant,  as  that  of 
promise,  to  the  new  covenant,  as  that  of  fulfilment,  is  in- 
dicated. And  this  indication  is  of  no  small  value,  for  it 
is  a  very  fundamental  place  which  the  passover  held  in 
the  religion  of  Israel,  and  it  is  a  very  central  position 
which  the  Lord's  Supper  occupies  in  our  Christian  faith, 

since  it  rests  upon  the  fundamental  fact  and  truth  of  the 

287 


288  APPENDIX. 

atoning  death  of  Jesus  Christ.  It  is  true,  that  mere  tem- 
poral connection  or  the  want  of  it  cannot  destroy  this  re- 
lation. Nevertheless  the  time  is  the  framework  for  the 
actual  transfiguration  of  the  old  covenant  into  the  new 
by  Jesus,  the  great  renewer.  But  this  consideration  dare 
not  be  used  to  influence  the  exegetical  investigation,  as 
the  typical  relation  of  the  passover-lamb  and  the  time  of 
its  sacrifice  have  been  employed  by  some  to  fix  the  date  of 
Christ's  death,  or  at  least  to  confirm  it.  The  bearing  of 
the  time  has  only  been  shown  to  point  out,  that  this 
question  lies  deeper  than  it  appears.  Its  discussion,  that 
has  and  must  enter  into  minute  details  and  particulars,  is 
no  straining  of  gnats. 

Equally  necessary  does  this  matter  seem  in  the  light  of 
the  history  of  the  Christian  Church.  A  great  contro- 
versy of  the  second  century,  reaching  with  its  results  into 
the  third  century  and  only  determined  finally  in  the 
fourth,  turns  upon  the  date  of  the  celebration  of  the 
Lord's  Supper.  The  exegetical  question  was  not  indeed 
the  cause  of  the  controversy,  but  in  the  discussions  the 
apparently  different  chronological  determinations  of  the 
synoptists  or  John  were  used,  and  John  was  interpreted 
by  the  synoptists  or  the  synoptists  by  John.  The  his- 
tory and  development  of  the  paschal  controversy  neces- 
sitate therefore  an  entering  upon  this  point.  The  con- 
sideration and  review  of  the  discussions  on  the  passovcr 
as  relating  to  Easter  will  also  cast  much  light  upon  the 
determination  of  this  dilTficulty,  and  confirm  by  the  testi- 
mony of  the  early  Church  the  exegetical  position  attained 
independently.  The  understanding  of  the  history  of  the 
paschal  controversy  will  strengthen  the  proper  view.  But 
all  this  will  be  seen  more  fully  in  the  sketch  of  the  con- 
troversy, which  will  appear  further  on  (see  p.  342). 

In  addition,  the  date  of  the  Lord's  Supper  i.,  important 


APPENDIX.  289 

because  this  matter  is  so  largely  discussed  by  modern 
criticism,  and  used,  though  not  always  directly  and  with 
an  expressed  and  pronounced  purpose,  to  show  a  dis- 
agreement between  the  gospels.  That  which  has  been 
characterized  in  the  Preface  as  the  fault  of  modern  exe- 
gesis will  find  a  concrete  proof  here.  Although  to-day 
this  subject  is  not  seen  in  the  dimensions  which  it 
assumed  when  the  critical  tendency  of  the  Tubingen 
negativists  first  employed  it,  it  is  still  treated  by  some  of 
the  most  representative  scholars  and  greatest  exegetes  in 
a  manner  destructive  of  the  harmony  and  organic  unity 
of  the  gospels.  The  spirit  of  this  criticism  appears  in  it ; 
and  sometimes  scholars  are  affected  by  this  tendency, 
who  would  be  expected  to  be  free  from  and  uninfluenced 
by  it.  It  is  very  necessary  that  all  intelligent  Christians 
should  know  at  least  in  some  particulars  this  modern  de- 
structive current  in  theological  thought.  At  present  it  is 
most  occupied  with  the  Old  Testament,  but  it  is  by  no 
means  idle  in  the  department  of  the  interpretation  of  the 
New  Testament  and  in  the  question  of  the  origin  of  the 
gospels  and  the  early  history  and  development  of  the 
Christian  Church.  The  name  of  Harnack  alone,  who  is 
such  an  authority  and  power  not  only  in  the  theology  of 
Germany,  but  is  also  largely  influencing  English  and 
American  theologians,  will  sufifice  to  prove  at  once  the 
existence  and  to  point  out  the  danger  of  the  present 
trend  of  theological  thought.  Therefore  it  seems  neces- 
sary and  timely  to  discuss  this  question  of  the  time  of 
the  Lord's  Supper  very  fully.  It  is  not  merely  for  the 
value  of  this  series  of  commentaries,  then,  that  this  sub- 
ject, discussed  at  least  to  some  degree  in  all  commentaries, 
is  treated  at  length,  but  especially  for  the  suggestions 
which  it  is  able  to  offer. 

In    the    treatment   of    this    matter,   the    case   involved 
19 


290  APPENDIX. 

will  be  stated  and  defined  first.  In  the  second  place, 
the  theories  which  accept  a  contradiction  between  the 
gospels  will  be  discussed.  After  this  various  solutions 
that  have  been  attempted,  while  permitting  the  state- 
ments of  John  and  the  synoptists  to  remain  apparently 
contradictoiy,  will  be  examined.  Then  the  agreement 
advocated  by  some  on  the  basis  of  John,  and  finally  the 
agreement  sought  upon  the  foundation  of  the  synoptists, 
will  be  considered.  Under  the  last  division,  the  objec- 
tions apparently  against  the  synoptists  will  be  removed, 
and  the  confirmatory  testimony  of  the  paschal  contro- 
versy, of  the  Church  fathers  and  Luther,  and  of  astro- 
nomical calculations  will  be  brought  out. 

I. — Statement  and  Definition  on  the  Question. 

The  reason  of  this  discussion  will  appear  on  the  state- 
ment of  the  case.  If  we  possessed  only  the  synoptical 
gospels  the  whole  subject  would  be  very  plain,  even 
though  there  are  difficulties  in  their  accounts.  Matthew 
(26  :  17)  relates  as  the  time,  when  the  two  disciples,  Peter 
and  John,  are  bidden  to  prepare  the  "passover"  as  "the 
first  day  of  the  unleavened  bread."  Mark,  who  at  the 
beginning  of  the  fourteenth  chapter  says :  "  Now  after 
two  days  was  the  feast  of  thepassover  and  the  unleavened 
bread,"  afifirms  in  the  twelfth  verse  that  the  time  of  the 
Supper  was  "the  first  day  of  unleavened  bread,  when  they 
killed  the  passover."  Luke  emphasizes  the  idea  of  the 
peculiar  day  as  that  of  the  first  when  the  passover-lamb 
had  to  be  killed  even  more  strongly,  when  he  writes  in 
chapter  twenty-two,  verse  seven  :  "  And  the  day  of  the 
unleavened  bread  came  on  which  the  passover  must  be 
sacrificed."  In  these  statements  the  distinction  of  "  pass- 
over  "  and  "  unleavened  bread  "  by  Mark  does  not  point  to 


APPENDIX.  291 

two  days  of  feasts  which  were  originally  distinct  though  not 
separate.  The  passover  did  originally  begin  on  the  four- 
teenth of  Nisan,  and  the  day  of  unleavened  bread  on  the 
fifteenth,  the  holy  day  of  convocation,  but  in  Christ's 
day  this  distinction  had  long  ceased.  (See  comment  on 
chapter  14,  verse  i,  page  231  ;  Smith's  Bible  Dictionary, 
American  Edition,  III.,  p.  2347,  note.)  Thus  all  the  syn- 
optists  think  of  the  fourteenth  of  Nisan,  the  first  month 
of  the  Jewish  ecclesiastical  year  beginning  toward  the  end 
of  March  (Lev.  23  :  5  ;  Numb.  28  :  16).  All  else  related 
shows,  as  each  evangelist  says,  that  "  they  made  ready  the 
passover."  For  with  this  intention  a  guest-chamber  was 
secured,  as  was  customary  with  those  who  came  from  a 
distance(Matt.  26  :  18;  Mark  14  :  13  sq.  ;  Luke  22  :  8  sq.). 
In  this  chamber  the  Lord  sat  doAvn  with  the  twelve 
apostles  (Matt.  26  :  20  ;  Mark  14  :  17  sq.  ;  Luke  22  :  14 
sq.\  being  the  head  of  this  family,  which  had  the  proper 
number  required  for  the  celebration  by  Jewish  law  and 
custom.  (See  comment  on  chapter  14,  verse  14,  p.  236.) 
And  Christ  Himself  said  at  the  meal :  "  I  have  desired  to 
eat  this  passover  with  you  before  I  suffer  "  (Luke  22  :  15). 
In  addition,  the  whole  arrangement  of  the  Supper,  the 
dipping  into  the  dish  (Matt.  26  :  23  ;  Mark  14  :  20),  the 
passing  of  the  first  cup  with  the  word  about  drinking  of 
the  fruit  of  the  vine  anew  in  the  consummation  of  the 
kingdom  of  God  (Luke  22  :  17),  the  taking  of  the  "cup 
of  blessing"  (Luke  22  :  20;  i  Cor.  10  :  16;  ii  :  25) 
with  a  repetition  of  the  word  about  drinking  of  the 
fruit  of  the  vine  (Mark  14  :  25),  and  the  conclusion  by 
singing  the  Hallel,  Psalm  115  to  118  (Matt.  26  :  30 ;  Mark 
14  :  26),  seem  inexplicable  on  any  other  supposition  than 
that  Jesus  celebrated  the  passover.  (See  comments  and 
notes  on  pages  237,  239,  241.)  If  then  the  passover  was 
eaten  by  Christ  with  the  twelve  at  the  regular  time  on 


2g2  APPENDIX. 

the  fourteenth  of  Nisan,  He  was  crucified  on  the  fifteenth, 
the  holy  day  of  convocation.  Then  He  laid  in  the  tomb 
on  the  Sabbath-day,  the  sixteenth  of  Nisan,  and  arose  on 
the  seventeenth.  But  if  we  had  only  John,  we  would  be 
led  to  conclude  that  Christ  and  His  disciples  ate  the 
Last  Supper  on  the  thirteenth  of  Nisan,  the  day  before 
the  real  and  legal  paschal  meal.  The  Last  Supper  is  ap- 
parently spoken  of  as  having  been  held  "  before  the  feast 
of  the  passover  "  (John  13  :  i).  And  when  during  the 
Supper  Jesus  told  Judas  Iscariot  :  "  That  thou  doest,  do 
quickly,"  the  eleven  apostles  supposed  that  it  was  "  be- 
cause Judas  had  the  bag,  that  Jesus  said  unto  him.  Buy 
what  things  we  have  need  of  for  the  feast ;  or  that  he 
should  give  something  to  the  poor"  (John  13  :  27,  28, 
29).  In  the  early  morning  of  the  day,  which  followed  the 
evening  of  the  Last  Supper  and  the  night  of  the  capture 
of  Jesus,  the  members  of  the  Sanhedrim  will  not  enter  the 
Praetorium,  the  palace  of  the  gentile  Roman  governor 
Pilate,  "  that  they  might  not  be  defiled,  but  eat  the  pass- 
over  "  (John  18  :  28).  And  when  Christ  is  still  before 
Pilate,  just  previous  to  His  being  led  out  to  crucifixion, 
the  time  is  stated  to  have  been  "  the  Preparation  of  the 
passover;  and  about  the  sixth  hour"  (John  19  :  14). 
After  the  crucifixion  the  Jews  are  anxious,  "  because  it 
was  the  Preparation,  that  the  bodies  should  not  remain 
on  the  cross  upon  the  Sabbath  (for  the  day  of  that  sab- 
bath was  a  high  day)"  (John  19  :  31).  The  chronology 
of  John,  on  the  supposition  that  he  places  the  Last  Sup- 
per on  the  thirteenth  of  Nisan,  would  then  demand,  that 
the  crucifixion  took  place  on  the  fourteenth,  the  day  on 
which  the  passover-lamb  was  slain  and  eaten.  Christ's 
body  would  then  have  been  in  the  grave  on  the  fifteenth, 
which  was  a  high  day  or  double  sabbath,  because  the  day 
of  convocation  occurred  on    the  weekly  sabbath.     The 


APPENDIX. 


*93 


resurrection  must   consequently  have  taken  place  on  the 
sixteenth  of  Nisan. 

The  debate  is  therefore  as  to  the  day  of  the  month, 
and  it  is  not  about  the  day  of  the  week.  Both  the  syn- 
optists  and  John  place  the  Last  Supper  on  Thursday 
evening  and  the  cruciiixion  on  Friday.  But  Westcott 
(Introduction  to  the  Study  of  the  Gospels,  page  341) 
thinks  that  the  question  of  the  day  of  the  week  is  a  point 
of  inquiry.  According  to  him,  "long  use  and  tradition 
seem  to  have  decided  this  already,  but  it  may  be  ques- 
tioned whether  there  are  not  grounds  for  doubting  the 
correctness  of  the  common  opinion,"  He,  as  later  Seyf- 
farth  (see  below,  page  322),  refers  to  Matt.  12  :  40,  where 
the  Lord  tells  the  Jews  seeking  a  sign,  that  He  will  give 
them  "  the  sign  of  Jonah  "  in  that  "  the  Son  of  man  shall 
be  three  days  and  tJiree  nights  in  the  heart  of  the  earth." 
From  the  separate  enumeration  of  the  nights,  which  can- 
not be  "  without  any  special  force,  or  strictly  speaking 
inaccurate,"  it  is  concluded  that  the  day  of  crucifixion 
might  have  been  another  day  than  Friday,  to  whose  ac- 
ceptance the  term  "  Preparation  "  interpreted  in  favor  of 
Friday  has  led.  The  period  from  Friday  to  Sunday,  even 
though  the  parts  of  a  day  be  reckoned  in  full,  Avould  not 
be  three  days  and  three  nights.  Only  if  Thursday  had 
been  the  day  of  the  death  of  Christ  would  His  prophecy 
have  been  truly  fulfilled.  In  favor  of  Thursday  the  expres- 
sion Matt.  27  :  62  :  "  The  next  day  that  followed  the  day 
of  Preparation,"  seems  to  argue  strongly.  This  circum- 
locution is  deemed  inexplicable  if  applied  to  the  Sabbath, 
but  to  be  readily  understood  if  the  first  day  of  "  unleav- 
ened bread"  (Matt.  26  :  17)  is  again  referred  to  in  this 
manner,  because  "  no  characteristic  term  remained  for  it." 
This  first  day  could  be  "  a  great  Sabbath  "  (John  19  :  31), 
without  being  a  weekly  Sabbath. 


294 


APPENDIX. 


The  whole  Sabbatic  period  might  extend  from  the  fif- 
teenth of  Nisan  to  the  dawn  of  the  first  day  of  the  week. 
The  greater  interval  between  the  death  and  resurrection 
of  Jesus,  than  from  Friday  to  Sunday,  seems  also  to  be 
confirmed  by  such  expressions  as  "  after  three  days  "  (Mark 
8  :  3 1  ;  9  :  31  ;  10  :  34),  "  in  three  days  "  {Iv  Matt.  27  :  40  ; 
Mark  15  :  29;  John  2  :  19  (?) ;  5\o.  Matt.  26  :  61  ;  Mark 
14  :  58),  "the  third  day  be  raised  up  "  (Matt.  16  :  21  ; 
17  :  23;  20  :  19;  Luke  9  :  22  ;  18  :  33  ;  24  :  7,  46),  "  it  is 
now  the  third  day"  (Luke  24  :  21). 

But  plausible  as  this  position  appears,  its  only  support 
is  Matt.  12  :  40,  which  is  interpreted  regardless  of  the 
Jewish  custom  of  calling  any  part  of  the  whole  period 
covering  one  night  and  one  day  "  a  night  and  a  day."  In 
the  Jerusalem  Talmud,  cited  by  Lightfoot,  a  day  and  a 
night  are  an  "  onah,"  which  is  evidently  the  basis  of 
the  term  of  St.  Paul,  "  night-day  "  {vuxdiliitpov^  2  Cor. 
II  :  25).  In  similar  manner  the  "  three  days  "  are  thus 
used  popularly,  and  the  parts  stand  for  the  whole.  This 
is  also  apparent  from  the  usage  of  this  term  in  the  Old 
Testament  (Gen.  40  :  13,  20;  i  Sam.  30  :  12,  13;  2 
Chron.  10  :  5,  12;  Hosea  6  :  2).  The  argument  derived 
from  Matt.  27  :  62  rests  upon  the  supposition  that  no 
circumlocution  could  have  been  used  for  the  Sabbath,  and 
it  disregards  the  passover-season  in  reference  to  which  the 
Sabbath  was  to  be  designated.  But  the  whole  theory  re- 
ceives its  death-blow  from  the  clear  statement  Mark 
1 5  :  42  :  "  it  was  the  Preparation,  the  day  before  the 
sabbath."  Here  the  day  of  crucifixion  is  unequivocally 
determined  to  be  Friday,  and  "  Preparation  "  is  inter- 
preted as  "  fore-sabbath,"  that  is,  Friday.  Luke  likewise 
says  (chapter  23  :  54):  "It  was  the  day  of  preparation 
and  the  sabbath  drew  on,"  and  in  verse  56  he  relates,  that 
the  woman,  who  had  come  to  anoint  Jesus,  "  rested  the 


APPENDIX.  295 

sabbath-day  according  to  the  commandment."  Nor  is 
John  less  distinct  in  this  matter.  In  chapter  19,  verse  31, 
the  day  of  crucifixion  is  unmistakably  designated  as 
Friday,  and  only  on  this  supposition  is  "  high  day "  ex- 
plicable. Westcott's  explanation  is  altogether  without 
warrant  or  proof.  It  must  therefore  remain  settled,  that 
the  day  of  the  Lord's  Supper  was  Thursday  evening. 
There  can  be  no  reasonable  doubt  as  to  the  day  of  the 
week.     The  difficulty  is  only  about  the  day  of  the  month. 

II. — The  Theory  of  Contradiction. 

This  theory  of  contradiction  is  essentially  a  modern  one. 
And  the  question  of  the  time  of  the  Last  Supper,  which 
has  not  been  regarded  as  a  real  contradiction  in  former 
times,  has,  to  speak  with  Stier,  "  assumed  a  threatening 
shape  in  modern  criticism."  The  position  of  many  in 
this  matter  has  been  well  voiced  by  Pressens6,  when  he 
says :  "  Between  the  synoptists  and  the  fourth  gospel 
there  exists  concerning  this  subject  a  contradiction, 
which  cannot  be  brought  into  agreement  ;  and  on  the 
point,  which  of  the  two  reports  is  objectively  the 
more  correct,  uncertainty  must  remain "  (Jesus-Christ, 
page  602).  And  strangely  enough  a  scholar  in  other 
respects  as  conservative  and  evangelical  as  Steinmeyer 
has  made  a  similar  utterance  in  his  history  of  the  passion 
of  the  Lord  (1882,  page  29,  footnote).  The  source  of 
this  position  is  to  be  found  with  Schleiennacher,  who  in 
his  regeneration  of  modern  theology  has  introduced 
much  old  rationalistic  leaven,  which  in  some  form  or 
other  is  still  working  in  the  most  various  minds.  But  the 
greatest  impetus  was  given  by  Ferdinand  Christian  Baur, 
the  genius  and  founder  of  the  Tubingen  school.  This 
point  of  view  must  therefore  be  examined  first. 


296  APPENDIX. 

The  Tubingen  school  in  its  representatives  Baur, 
Schwegler,  Hilgenfeld,  Strauss,  Keim,  Schenkel,  Scholten, 
followed  by  Renan  and  Samuel  Davidson,  so  far  prefer 
the  synoptists  as  to  discredit  John  totally.  In  their 
argument  from  the  early  custom  of  the  observance  of  the 
Lord's  Supper  in  Asia,  which  rested  upon  the  belief  that 
Christ  ate  the  Jewish  passover  with  His  disciples  on  the 
evening  of  the  fourteenth  of  Nisan  and  died  on  the 
fifteenth,  they  claim  that  this  observance  is  incompatible 
with  the  statement  in  John,  which  puts  the  death  of 
Jesus  on  the  fourteenth  of  Nisan,  to  cause  it  to  coincide 
with  the  sacrifice  of  the  paschal  lamb  in  time  and  pur- 
port. The  fourth  gospel  is  therefore  a  late  invention  of 
the  second  half  of  the  second  century,  and  has  a  contro- 
versial tendency.  It  was  introduced  in  favor  of  a  new 
practice,  and  created  sentiment  against  the  old.  One  of 
its  central  thoughts,  according  to  Keim,  is  the  idea  of 
the  paschal  lamb,  as  shown  by  John  i  :  29,  and  especially 
chapter  six,  verse  fifty-one.  This  whole  position  is  not 
disproved  by  a  perversion  of  the  actual  practice,  in  claim- 
ing that  it  placed  the  death  of  Jesus  and  not  the  pass- 
over  on  the  fourteenth  of  Nisan  (Steitz,  Weitzel,  Wagen- 
mann,  Beyschlag),  which  will  be  seen  to  be  untenable 
from  the  statement  of  Apolinarius,  given  below  (page 
344).  But  the  better  way  is  to  disprove  the  existence  of 
controversial  tendency  in  the  gospel  of  John.  The  idea 
of  the  paschal  lamb  rests  upon  Isaiah,  chapter  fifty-three, 
and  is  never  stated  as  though  a  correction  were  to  be 
made.  It  is  likewise  not  as  important  and  central  in  the 
fourth  gospel  as  it  is  claimed.  The  typical  relation  of  the 
passover-lamb  had  not  to  be  asserted  as  a  new  idea. 
It  existed  and  was  commonly  accepted  in  the  second 
century  upon  the  foundation  of  such  biblical  state- 
ments as  are   found  in  i   Cor.   5  :  7 ;    1 1  :  24,   25  ;    i  Peter 


APPENDIX.  297 

1:19,  and  frequently  in  the  Apocalypse.  No  one  who 
reads  John  without  prejudice  can  find  in  it  any  con- 
troversial trend.  And  the  very  passages  involved  in  the 
paschal  question  are  much  too  indefinite  for  such  a  pur- 
pose. Whenever  John  finds  it  necessary  to  difTer  from  a 
current  view  no  such  supposition  of  a  quiet  correction 
can  be  accepted.  This  becomes  evident  from  John  2:21 
and  21:23,  where  John  feels  compelled  to  correct  the 
impression  of  words  of  Christ  that  had  been  misunder- 
stood and  misapplied.  He  would,  therefore,  in  all  prob- 
ability have  clearly  marked  a  correction,  if  one  was  in- 
tended to  have  been  made  in  the  statements  of  the  time 
of  the  Last  Supper  of  Jesus.  It  is  nowhere  apparent  that 
the  gospel  of  John  intends  to  correct  the  synoptists,  as 
little  as  they  correct  and  improve  upon  John.  And  had 
John  done  so  he  would  have  been  a  very  weak  critic. 
His  words  are  less  clear  and  definite  than  those  of  the 
synoptists ;  and  von  Hofmaim  is  correct  when  he  asks : 
"  How  can  it  be  explained  that  John  departs  from  the 
synoptists  without  making  this  departure  noticeable 
otherwise  than  in  an  intermediate  manner?  In  this  way 
he  only  makes  us  uncertain  about  that  statement  (i.  e.  of 
the  synoptists),  instead  of  giving  a  certain  knowledge  of 
the  correct  view  in  an  unequivocal  manner."  But  this 
whole  theory  of  ideal  construction  has  been  thoroughly 
disproved.  It  is  a  mere  phantasy  of  the  brain  ("ein 
llirngespinst " — Beyschlag).  At  the  present  time  it 
would  be  unnecessary  to  call  attention  to  it,  did  it  not 
appear  sometimes  where  it  was  least  expected  in  some 
modified  form  and  in  a  mild  shape.  Thus  von  Orelli, 
positive  and  evangelical  as  he  is,  seems  tainted  by  this 
old  Tubingen  idea,  when  he  asserts  :  "  That  meal  of  the 
disciples  in  the  night  of  suffering  was  an  anticipated 
passover,  since  the  fourteenth  of  Nisan  came  only  upon 


298  APPENDIX. 

Friday,  as  is  apparent  from  the  gospel  of  John  (19:  14), 
which  with  consciousness  (Bewusstsein)  represents  the 
death  of  Christ  as  that  of  the  true  paschal  lamb  "  (Herzog- 
Plitt,  Realencyklopadie,  second  edition,  Vol.  XI.,  page 
268).  Although  John  is  not  discredited,  and  the  synop- 
tists  are  read  according  to  John,  an  opposite  position  to 
that  of  the  school  of  Baur,  yet  the  assertion  of  the  man- 
ner of  John's  representation  of  Christ  as  the  paschal 
lamb  reasserts  the  core  of  the  Tubingen  error  and  im- 
parts a  characteristic  to  John  which  invalidates  von 
Orelli's  preference  of  John,  and  is  subversive  of  it,  if  the 
proper  deduction  would  be  made.  The  emphasis  given 
to  the  consciousness,  with  which  John  is  supposed  to 
have  portrayed  Christ  as  the  paschal  lamb,  classes  John 
among  the  writers  of  tendency  (Tendenz-Verfasser),  men 
who  are  a  peculiar  product  of  the  nineteenth  century. 
But  by  far  more  dangerous  thanvon  Orelli's  single  utter- 
ance is  the  whole  position  of  Pfleiderer,  who  is  a  respect- 
able survival  of  the  Tubingen  school,  and  who  has  of  late 
in  a  number  of  publications  exerted  no  small  influence 
upon  English  and  American  theologians.  He  ascribes  a 
"  bold  freedom"  to  John,  and  holds  that  John's  pecuHar 
"  dogmatic  idea  caused  a  deviation."  '*  The  foundation 
of  this  deviation  from  the  unanimous  older  tradition  " 
is  said  to  consist  in  this,  "  that  the  evangelist  wished  to 
put  the  Christian  Lord's  Supper  out  of  all  relation  to  the 
Jewish  passover  ;  therefore  the  meal  of  departure  was  not 
to  be  a  passover-meal,  and  therefore  the  institution  of 
the  Lord's  Supper  at  this  occasion  had  to  be  suppressed  " 
(Urchristentum,  page  725  sq.).  It  is  a  matter  of  surprise 
to  find  that  Pfleiderer  is  so  well  acquainted  with  the  wish 
and  purpose  of  John,  although  there  is  no  trace  of  such 
purpose  in  the  gospel,  and  no  indication  that  John  from 
any   tendency  suppressed  the   institution  of  the   Lord's 


APPENDIX. 


299 


Supper.     Pfleiderer  has  attributed  to  John  the  aim  and 
bias  of  his  own  mind. 

The  majority  of  modern  scholars,  who  have  a  predilec- 
tion, even  though  but  slightly,  for  the  negative  side,  have 
changed  from  the  Tubingen  position,  and  accept  John's 
account  to  the  detriment  of  the  first  three  gospels.  They 
have  returned  to  the  view  of  Liicke,  who  followed 
Schleiermacher.  Liicke,  in  the  second  edition  of  his 
commentary  on  John,  asks  the  question  "  whether  the 
synoptical  gospels  are  just  as  certainly  derived  from 
immediate  eye-witnesses  as  the  gospel  of  John,  and 
whether  they  have  been  kept  genuine  as  they  Avere 
handed  down  ?  "  The  answer  is  virtually  negative.  It 
is  with  some  modifications  the  opinion  of  Neander, 
Siefert,  Usteri,  Bretschneider,  deWette,  Theile,  Hauff, 
Steitz,  J.  Miiller,  and  in  a  mild  form  of  Farrar.  But  the 
three  best  known  and  latest  advocates  of  this  position  are 
Meyer,  Bernhard  Weiss,^  and  Beyschlag.  Before  enter- 
ing upon  the  consideration  of  their  positions,  two  theo- 
logians must  be  mentioned,  who  are  scarcely  at  ease  in 
this  company,  but  who  have  unfortunately  chosen  it  on 
this  point.  Delitzsch  (in  Ed.  Riehm's  Handworterbuch 
des  Biblischen  Altertums,  second  edition,  1893,  Vol.  II., 
page  1 160)  in  the  discussion  of  the  passah  favors  John's 
apparent  view  altogether.  And  although  a  paschal 
character  is  ascribed  to  the  Last  Supper,  it  is  not  consid- 
ered to  be  the  paschal  meal.  All  the  Rabbinic  quota- 
tions brought  forward  are  against  the  synoptists ;  and 
no  attempt  or  hint  at  reconciliation  is  made.  The  brev- 
ity of  the  article  and  the  small  space  allowed  will  scarcely 
suffice  to  account   for  Delitzsch's   complete  silence  on   a 

1  In  this  point  Johannes  Weiss  agrees  with  his  father  and  interprets 
Luke  in  the  interests  of  John.  (.See  8th  German  edition  of  Meyer's  Commen- 
tary on  Luke  22  ly,  page  615.) 


306  APPENDIX. 

possibility  of  agreement.  This  is  to  be  lamented  all  the 
more  as  the  lexicon  of  Riehm  is  for  educated  Bible- 
readers  of  every  class.  The  influence  of  this  last  utter- 
ance of  Delitzsch's  on  this  subject  is  inconsistent  with 
what  was  his  personal  position  of  faith.  It  is  toward 
the  negative  tendency  and  implies  the  rejection  of  the 
synoptic  account.  In  similar  manner  Prof.  Otto  Zockler, 
in  his  article  on  Jesus  Christ  in  Herzog-Plitt's  Realency- 
klopadie,  second  edition,  Vol.  VI.,  page  669,  states  :  "  It 
will  scarcely  be  possible  to  evade  the  admission  of  the 
existence  of  this  difference  between  the  first  three 
evangelists  and  the  fourth  as  actual,  but  at  the  same 
time  not  to  prefer  the  account  of  John  as  the  one  in- 
wardly and  outwardly  best  accredited."  Various  appar- 
ent indications  of  the  position  of  John  in  the  synoptists 
are  regarded  as  reminiscences,  but  no  solution  of  the 
difficulty  is  really  suggested  or  given.  John  is  so  pre- 
ferred as  to  injure  the  synoptists,  and  Zockler's  testimony 
counts  in  the  same  direction  as  that  of  Delitzsch. 

Meyer,  in  the  discussion  of  John  18  :  28  (American 
edition,  1884,  page  486  sq.),  after  he  has  mentioned  the 
attempts  at  reconciling  the  statement  of  John  with  that 
of  the  first  three  gospels,  and  has  rejected  them  with 
very  brief  and  very  insufficient  arguments,  asks  on  which 
side  historical  accuracy  is  to  be  found.  The  choice  is  for 
John  "  as  the  sole  direct  witness,  whose  gospel  has  been 
preserved  unaltered."  The  date  of  the  Lord's  Supper  in 
the  synoptists  is  then  opposed  by  arguments,  which  are 
considered  further  on  (page  338).  Thereupon  the  cen- 
tral point  of  the  whole  argumentation  is  presented,  viz., 
how  the  synoptic  account  arose.  Here  Meyer  is  as  bold 
a  constructionist  as  the  old  Tubingen  idealists.  He  says: 
"  The  question  hozv  the  correct  relation  of  time  in  the  syn- 
optic tradition  could  be  altered  by  a  day,  withdraws  itself 


APPENDIX.  301 

from  any  solution  that  is  demonstrable  from  history. 
Most  naturally,  however,  the  institution  of  the  Lord's 
Supper  suggests  the  point  of  connection,  both  by  the 
references,  which  Jesus  Himself  in  His  discourses  con- 
nected therewith  gave  to  the  Supper  in  its  bearing  on  the 
passover  meal,  by  the  idea  of  which  He  was  moved 
(Luke  22  :  15),  as  also  by  the  view  of  the  Supper  as  the 
antitypical  passover  meal,  which  view  must  necessarily 
have  been  developed  from  the  apostolic  apprehension 
of  Christ  as  the  Paschal  Lamb  (John  19:  36;  i  Cor. 
5  :  7),  so  far  as  He  in  the  Supper  had  given  Himself  to  be 
partaken  of,  Himself  the  perfected  Passover  Lamb,  which 
He,  simply  by  His  death,  was  on  the  point  of  becoming. 
Thus  the  day  of  institution  of  the  Supper  became,  in  the 
antitypical  mode  of  regarding  it,  an  ideal  fourteenth 
Nisan,  and  in  the  tradition,  in  virtue  of  the  reflective 
operation  of  the  idea  upon  it,  gradually  became  an  actual 
one,  and  consequently  the  preparation  which  was  firmly 
established  as  the  day  of  death  became,  instead  of  the 
preparation  of  the  passover  (fourteenth  of  Nisan),  as  John 
has  again  fixed  it,  the  preparation  of  the  Sabbath.  This 
Sabbath,  however,  regarded,  not  as  the  first  day  of  the 
feast,  as  in  John,  consequently  not  as  the  fifteenth  of  Nisan, 
but  as  the  second  day  of  the  feast  (sixteenth  Nisan)." 

This  whole  position  attempts  to  read  the  mind  of  the 
early  Christian  Church  in  a  manner  for  which  there  is  no 
evidence.  It  begins  with  the  assumption  that  the  primi- 
tive Church  supposed  that  the  Lord's  Supper  ought  to 
have  been  a  passover-meal,  because  both  are  inwardly 
related  and  the  latter  is  the  type  of  the  former.  What 
was  held  to  be  proper  became  to  be  accepted  as  a  fact, 
and  was  then  clandestinely  introduced  into  the  first  three 
gospels.  How  and  when  this  occurred,  and  what  was 
the  cause  which  transformed  an  imagination  into  actual 


302  APPENDIX. 

reality,  Meyer  has  failed  to  account  for.  What  invention 
was  necessary  to  complete  the  synoptic  account,  what 
unnatural  editing  to  make  the  story  one,  from  the  ques- 
tion of  the  disciples  (Matt.  26  :  17)  onward  to  every 
detail  of  the  meal  !  It  is  the  most  preposterous  assump- 
tion, and  strikes  at  the  very  root  of  the  veracity  of  the 
gospel.  It  makes  the  inconceivable  actual,  by  an  im- 
aginary "  reflective  operation  of  the  idea."  This  reflec- 
tive power  and  operation  is  unexplained  and  inexplicable 
from  the  records  of  the  history  of  the  Church  in  the 
apostolic  and  sub-apostolic  period.  The  supposition  of 
Meyer  leads  to  the  conclusion,  that  the  synoptic  gospels, 
which  by  universal  admission  are  the  earlier  ones,  and 
must  therefore  have  been  already  living  in  the  Church 
and  influencing  every  thought  and  activity  when  John's 
gospel  became  public,  were  so  corrupted  in  such  a  matter 
of  no  small  importance  underthe  very  eyes  of  the  Church. 
The  responsibility  is  in  reality  thrown  back  on  the  evan- 
gelists themselves.  Could  they,  one  of  whom  was  present, 
and  the  others  companions  and  direct  scholars  of  the 
apostles,  have  been  so  mistaken  ?  Have  we  reason  to 
look  upon  them  as  unprincipled  forgers?  Such  an  error 
on  their  part  invalidates  not  only  the  gospels,  but  it 
overthrows  all  historical  credibility,  which  relies  upon 
the  testimony  of  eye-witnesses.  All  history  cries  out 
against  such  construction.  Logic  and  common  sense 
condemn  it. 

Weiss  (Life  of  Christ,  third  edition,  English  translation, 
1884,  Vol.  III.,  page  273  sq.)  has  essentially  the  same 
position  as  Meyer,  although  he  has  not  dared  to  speak  so 
authoritatively  of  what  was  in  the  mind  of  the  primitive 
Church.  His  arguments  are  largely  the  impossibility  of 
seeing  a  paschal  meal  reported  in  the  synoptists,  con- 
nected with  the  other  apparent  proofs  generally  urged 


APPENDIX.  303 

from  Jewish  law  and  custom  against  it.  In  the  "  Life  of 
Christ  "  there  is  ahnost  an  approach  to  reconcihation  of 
the  two  accounts.  The  Supper  which  has  been  asserted 
to  have  been  no  passover-meal  is  given  paschal  character. 
But  it  does  not  appear  wherein  this  paschal  character, 
also  held  by  Delitzsch  (see  above,  page  299),  consisted. 
Much  is  made  of  the  impossibility  of  slaying  all  lambs  in 
the  temple  on  one  evening,  and  an  approximation  is  made 
to  a  temporary  view  of  Ebrard,  which  he  abandoned 
later. ^  He  argues  for  two  days  as  necessary  for  the  cele- 
bration of  the  paschal  supper.  The  whole  tendency  of 
Weiss's  view  is  toward  discrediting  the  account  of  the 
first  three  gospels.  Weiss  has,  however,  most  strongly 
injured  his  theory,  when  he  relates  that  the  statement 
Mark  14  :  12  has  brought  about  the  common  and  preva- 
lent mode  of  looking  at  John  from  the  point  of  view  of 
the  synoptists.  Over  against  this,  the  historical  misstate- 
ment, that  the  earliest  harmonists  preferred  John,  is  out- 
weighed. The  position,  which  Weiss  otherwise  accords 
to  Mark,  as  an  early  source,  must  make  a  word  found  in 
Mark  of  much  greater  value  because  of  its  greater  anti- 
quity.    Weiss  is  therefore  altogether  inconsistent  in  this 

1  Schaff  in  a  footnote  in  the  American  edition  of  Lange's  commentary 
on  Matthew,  page  456,  has  summed  up  Ebrard's  consecutive  positions  in 
these  words:  "Ebrard  held  originally  the  other  view,  that  Christ  died  on 
the  fourteenth  of  Nisan,  and  was  rather  suddenly  converted  to  the  opposite 
side  by  Wieseler  (Chronol.  Synopse,  Hamburg,  1843,  pp.  333-390),  but 
then  he  again  returned  to  his  first  view  in  consequence  of  the  clear,  calm, 
and  thorough  investigation  of  Bleek  (Beitrage  zur  Evangelienkritik,  Berlin, 
1846,  pp.  107-146).  Compare  Ebrard  :  Das  Evangelium  Johannes,  page  42 
sqq.,  where  he  defends  Wieseler's  view,  and  his  Wissenschaftliche  Kritik 
der  evangelischen  Geschichte,  2d  edition,  1850,  page  506  sqq.,  where  he  re- 
turns to  his  first  view  with  the  honest  confession  :  '  The  plausible  and  acute 
arguments  of  Wieseler  have  since  been  so  thoroughly  refuted  by  Bleek  that 
no  false  pride  of  consistency  can  prevent  me  from  returning  openly  to  my 
original  opinion  as  expressed  in  the  first  edition  of  this  work.'  " 


304  APPENDIX. 

matter.  His  "  Markusevangeliuni  uiid  seine  synoptischen 
Parallelen  "  in  its  whole  tendency  and  character  is  the 
opposite  to  the  statements  in  the  "  Life  of  Christ."  But 
Weiss's  modifications  are  refreshing  in  comparison  with 
the  radicahsm  of  Meyer. 

Beyschlag,  on  the  contrary,  is  very  outspoken.  He 
begins  his  treatment,  in  the  "  Life  of  Christ  "  (third 
edition,  1893,  Vol.  L,  p.  390  sq.),  with  the  characteristic 
words  :  "  We  pass  by  the  many  forced  attempts  to  deny 
the  tangible  contradiction  between  the  synoptic  and 
Johanean  account  ;  to  wrongly  interpret  the  synoptists 
according  to  John  or  John  according  to  the  synoptists, 
or  to  distinguish  two  last  meals  of  Jesus  at  each  of  which 
He  said  the  same  things  about  the  betrayal  of  Judas  and 
the  denial  of  Peter,  etc.  All  those,  who  do  not,  in  order 
to  maintain  a  preconceived  notion  of  the  authority  of 
the  Bible,  cause  it  under  circumstances  to  say  the  op- 
posite of  what  it  says,  are  agreed  as  to  this,  that  the  con- 
tradiction exists  and  that  it  is  necessary  to  decide  for  one 
or  the  other  account."  After  the  Tubingen  theory  is 
disproved,  Beyschlag  mentions  as  three  decisive  argu- 
ments against  the  synoptists,  the  existing  Sabbath-laws, 
the  defilement  that  a  trial  would  have  brought  upon  the 
members  of  the  Sanhedrim,  the  impossibility  of  leaving 
the  passover-meal  before  morning.  These  arguments 
will  be  touched  upon  later  (see  page  339).  They  are  also 
only  incidental  to  Beyschlag's  point  of  view,  who  has  well 
described  his  own  true  motive,  when  he  speaks  of  "  the 
presupposition  of  the  erroneousness  "  of  the  synoptical 
relation.  The  synoptists  "were  not  clearly  conscious  of 
the  confusion ;  "  and  the  "  original  evangelist  "  (Ure- 
vangelist),  who  is  Mark,  is  spoken  of  as  coming  "  from 
rural  Galilee."  "The  fiist  evangelist"  (Matthew)  is 
claimed   as   belonging    "  to   the    Diaspora  which   was  so 


APPENDIX. 


305 


careless  in  ritual  matters."  In  short,  "  if  one  or  the  other 
had  a  doubt,  whether  such  actions  were  legally  allowed 
at  Easter,  he  was  undoubtedly  completely  quieted  in  his 
position  as  layman  by  the  thought,  that  this  profanation 
of  the  passover-night  and  of  the  holy  day  agreed  well 
with  the  godlessness  and  the  wicked  spirit  of  the  enemies 
of  Jesus."  All  this  is  one  fabric  of  imagination.  Where  is 
the  proof  that  Mark  was  a  Galilean  ?  Everything  points 
to  his  being  a  child  of  Jerusalem  (see  Introduction,  page 
ix  sq.).  What  evidence  can  be  brought  to  show  that 
Matthew  was  of  the  Diaspora  ?  Equally  gratuitous  is  the 
assumption  that  the  synoptists  were  unacquainted  with 
the  most  well-known  laws  and  passover-customs  of  Jeru- 
salem, although  they  must  at  all  events  have  been  there 
more  than  once.  It  cannot  be  proved  that  the  Galilean 
and  Hellenistic  Jews  were  so  ignorant.  This  ignorance 
would  have  been  inexcusable  even  in  Jewish  laymen. 
It  is  clearly  impossible  among  a  people  constantly  so 
careful  in  all  ceremonial  laws  and  customs.  The  thought, 
that  the  wickedness  of  the  Jews  broke  all  laws,  is  to  a 
certain  extent  true,  and  the  accounts  of  John  and  the 
synoptists  show  this.  But  that  this  view,  which  silenced 
the  conscience  of  the  evangelists  when  noticing  an  error, 
determined  the  account  is  a  baseless  invention  and  im- 
parts to  the  truthful  Galileans,  moved  by  the  Spirit  of 
truth,  the  seared  conscience  of  modern  critics,  who,  when 
they  have  adopted  one  principle,  follow  it  to  its  bitter  end 
against  all  contrary  facts  and  all  compunctions  of  con- 
science. Beyschlag  has  in  his  last  imputation  involun- 
tarily written  the  self-confession  of  modern  negative  criti- 
cism. 

All  these  attempts  to  find  contradiction  are  not  honest 
treatments,  but    prejudiced  constructions.     The   authors 

are  not  as  fair  as  Winer  was,  when   he   stated   that  "  the 
20 


3o6  APPENDIX. 

differences  between  the  gospels  are  to  be  recognized  and 
an  explanation  must  be  abandoned."  It  can  with  all 
fairness  be  admitted  that  there  are  apparently  quite  some 
difficulties,  and  the  individual  may  confess  with  Alford, 
"  Of  the  solutions  none  satisfy  me  and  I  have  none  of  my 
own  ;  "  and  be  led  like  Tholuck  by  a  love  of  scientific 
truth  to  say  "  that  the  union  of  the  two  accounts  is  en- 
cumbered with  very  great  difficulties."  But  the  subject- 
ivitism,  which  acts  with  such  assurance  and  arbitrariness, 
cannot  be  sufficiently  deprecated.  Questions  hard  to 
solve  may  exist  in  minor  points,  which  would  not  in- 
validate the  historical  truth  of  a  fact.  In  other  his- 
torical sources,  which  are  contemporaneous,  similar 
reports  are  found  of  occurrences  that  apparently  con- 
tain a  contradiction.  But  probably  the  reader  not  know- 
ing an  essential  feature,  which  as  being  self-evident  was 
omitted  in  the  original  report,  sees  opposition  where 
the  knowledge  of  the  omitted  detail  would  bring  about 
harmony.  To  acknowledge  such  discrepancies  and  even 
contradictions,  apparently  altogether  insoluble,  in  the 
Bible  does  not  detract  from  its  historical  and  canonical 
position.  It  only  shows  our  inability  for  the  time  being 
to  determine  the  exact  facts,  and  it  does  not  neces- 
sarily follow  that  the  authors  of  the  biblical  books  have 
committed  errors.  But  in  this  question  of  the  time  of 
the  paschal  meal,  involving  the  time  of  the  death  of 
Jesus,  there  could  not  have  been  uncertainty  in  the  first 
Christian  congregations.  A  change  could  only  have 
been  due  to  a  designed  purpose,  which  is  nowhere 
evident.  The  whole  early  Church  had  no  other  opinion 
than  that  both  accounts  agreed.  In  the  paschal  contro- 
versy no  party  impugned  the  veracity  of  the  account 
opposite  to  their  views.  Only  the  interpretation  of  the 
opponents  was  questioned,  and  their  view  was  regarded 


APPENDIX.  307 

as  bringing  the  gospels  into  contradiction.  Thus  Apoli- 
narius  says  against  the  observers  of  the  fourteenth  of 
Nisan  :  "  They  interpret  Matthew  as  favoring  their  view, 
from  which  it  appears  that  their  view  does  not  agree 
with  the  Law,  and  that  the  gospels  seem,  according  to 
them,  to  be  at  variance."  And  in  a  later  stage  of  the 
discussion  Polycrates  stated  in  favor  of  those  who  kept 
the  fourteenth  of  Nisan :  "  All  these  observed  the  four- 
teenth day  of  the  passover  according  to  the  gospel."  It 
is  only  ignorance  of  the  usage  of  the  word  "  gospel," 
at  that  time,  to  suppose  that  "  gospel  "  meant  but  one 
book,  e.  g.  that  of  Matthew  or  John.  Polycrates,  who 
wrote  after  Theophilus  of  Antioch  had  died,  and  Iranaeus 
had  written  his  great  work,  and  Clement  of  Alexandria 
was  beginning  to  flourish,  could  not  have  invented  a  new 
use  of  the  word  unless  there  were  evidence.  His  use  of 
"  gospel  "  must  have  agreed  with  that  of  his  contem- 
poraries, which  applied  "  gospel  "  to  the  whole  preach- 
ing and  account  according  to  all  evangelists  (see  Zahn, 
Geschichte  des  N.  T.  Kanons,  Vol.  I.,  page  185,  and  note 
on  chapter  i  :  i).  Contradiction  is  no  principle  of  the 
primitive  Church,  but  only  an  invention  of  a  criticism, 
which  has  grown  up  under  anti-Christian  philosophical 
and  historical  presuppositions. 


III. — Solutions  Suggested. 

The  attempt  has  been  made  by  many  to  permit  the 
words  of  the  synoptists  and  John  to  remain  in  their 
apparently  contradictory  force,  and  to  arrive  at  a  recon- 
ciliation of  both  accounts  by  giving  the  preference  and 
determining  power  to  neither.  Some  of  these  efforts, 
which  have  not  been  few,  and   in  the  service   of  which 


3o8  APPENDIX. 

much  ingenuity  and  learning  have  been  placed,  will  be 
noticed  and  discussed. 

(i.)  One  method  is  to  leave  the  synoptists  intact  and 
make  the  Last  Supper  the  passover-meal,  by  placing  the 
Supper  related  by  John  (13:1  sq.)  at  an  earlier  time. 
This  seems  to  obviate  the  silence  of  John  about  the 
institution  of  the  Communion.  It  has  been  advocated 
by  Maldonatus  on  John  13:1,  who  in  Matthew  says  of 
the  Last  Supper:  "Jesus  ate  the  passover  in  Jewish 
manner."  Lightfoot  has  connected  it  with  the  feast  at 
the  house  of  Simon  the  leper  at  Bethany,  which  he 
wrongly  puts  two  days  before  the  passover  (see  chapter 
14  :  3,  page  232).  The  anointing  of  Jesus  by  Mary 
(Matt.  26  :  6  ;  Mark  14  :  3),  that  took  place  at  the 
meal  in  Simon's  house,  furnishes  Lightfoot  the  oppor- 
tunity for  the  remark :  "  While  they  (the  disciples)  are 
grumbling  at  the  anointing  of  His  head.  He  does  not 
scruple  to  wash  their  feet."  Bengel,  who  also  maintains 
this  position  in  its  fundamental  features,  deviates  from 
Lightfoot  in  supposing  that  the  meal  reported  by  John 
was  eaten  on  the  evening  before  the  passover-meal  (see 
on  Matt.  26  :  17  and  John  18  :  28).  Kaiser  in  his 
*'  Chronologic  und  Harmonic  der  vier  Evangelien,"  has 
also  adopted  this  explanation.  According  to  it  the  claim 
is  made,  that  the  description  of  the  meal  in  John  is  not 
that  of  a  paschal  supper  ;  and  it  is  said  to  have  taken  place 
before  the  feast  (John  13  :  i),  for  which  Judas  is  ordered, 
as  the  other  disciples  suppose,  to  buy  provisions  (John 
13  :  29).  Only  in  John  14  :  31,  when  Christ  says: 
"  Arise,  let  us  go  hence,"  does  He,  it  is  maintained, 
depart  for  Jerusalem.  Besides,  the  washing  of  the  feet 
of  the  disciples  by  Jesus  is  thought  to  be  incongruous 
with  the  paschal  meal,  although  it  is  not  made  clear  in 
what  this  incongruity  consists.     And  Satan,  whom   John 


APPENDIX.  ^09 

(13  :  2)  speaks  of  as  coming  to  Judas,  has  according  to 
Luke  22  :  3  entered  into  Judas  before  the  feast.  But 
the  words  of  John  do  not  regard  the  entering  as  a  present 
act,  but  as  a  past  occurrence  ;  for  Satan  is  spoken  of  as 
"  having  already  put  it  into  (v^'j  iiz[ih^/MTu<)  the  heart  of 
Judas  "  to  betray  Christ.  And  plausible  as  all  the  other 
arguments  appear,  they  are  disproved  b}'  a  comparison 
of  the  synoptists  and  John.  The  setting  of  the  meal  in 
John  13  :  I  sq.  is  the  same  as  that  which  the  synoptists 
regard  as  the  passover.  The  whole  context  argues  for 
identity.  Luke  in  chapter  22  :  24  sq.  reports  a  conten- 
tion of  the  disciples,  which  is  explanatory  of  the  washing 
of  their  feet  by  Jesus  (John  13:1  sq.).  And  in  con- 
nection with  this  supper  all  four  evangelists  tell  of  the 
announcement  of  the  treachery  of  Judas  by  Jesus  and 
the  dipping  of  the  sop  in  the  dish  (Matt.  26  :  21  sq.  ; 
Mark  14  :  18  sq.  ;  Luke  22  :  21  sq.  ;  John  13:21  sq.),  of 
the  foretelling  of  the  denial  of  Peter  (Matt.  26  :  31 
sq.  ;  Mark  14  :  27  sq.  ;  Luke  22  :  31  sq. ;  John  13  :  36 
sq.),  and  the  going  out  of  Jesus  and  the  eleven  apostles 
to  the  mount  of  Olives  (Matt.  26  :  30 ;  Mark  14  :  26 ; 
Luke  22  :  39  ;  John  18:1  sq.).  In  addition,  this  solution 
does  not  at  all  touch  the  great  difficulty  connected  with 
the  "  Preparation  of  the  passover"  (John  19  :  14). 

(2.)  Another  supposition  is,  that  Jesus  celebrated  two 
days.  This  double  celebration  is  held  to  have  been  ne- 
cessitated by  various  causes,  or  to  have  come  about  in 
various  ways. 

{a^  Serno,  who  ascribes  the  deviation  from  the  regular 
passover  observance  to  the  Jews  of  the  Diaspora,  imagined 
that  the  difference  was  brought  about  by  an  error  in  the 
ocular  observation  of  the  moon.  He  supposed  that  in 
some  regions  the  moon  might  be  seen  on  the  first 
appearance,  and  in  others  possibly  obscured  by  clouds. 


3  TO  APPENDIX. 

Thus  the  first  day  of  the  passover  came  to  be  doubled 
and  the  paschal  meal  could  be  eaten  legally  on  either 
day.  So  it  may  have  happened,  that  for  the  Galileans 
in  Jerusalem  that  was  the  first  day  which  for  the  in- 
habitants of  Jerusalem  was  the  day  before  the  feast. 
The  first  error  of  this  supposition  is  the  identification  of 
Jesus  and  Mis  disciples  as  Galileans  with  the  Jews  of  the 
Diaspora.  The  Galileans  were  never  considered  to  belong 
to  those  Jews  who  lived  outside  of  Palestine.  And 
equally  amiss  is  the  notion  that  the  determination  of  the 
passover  was  left  to  the  mere  ocular  observation  of  any 
one  and  to  the  arbitrary  will  of  the  people.  The  author- 
ities of  the  Sanhedrim  at  Jerusalem  determined  the  first 
day  of  the  month  of  Nisan,  and  according  to  their  ap- 
pointment of  this  day  all  computation  was  made.  After 
the  Sanhedrim  had  fixed  the  first  day  of  the  passover- 
month  upon  reliable  testimony  of  the  observation  of  the 
moon,  it  was  announced  by  signals  of  fire  all  over  the 
country.  And  when  it  occurred  that  the  Samaritans  at 
times  deceived  by  similar  signals  of  fire,  it  was  enacted 
that  special  messengers  should  be  sent  to  every  district 
to  make  known  the  first  of  the  important  month  of  Nisan. 
(Rosch  hoschana,  IV.,  i  sq.)  Thus  there  could  be  no 
uncertainty  on  account  of  various  computations  of  the 
new  moon. 

{b.)  It  has  also  been  supposed  that  Jesus  adopted  the 
habit  of  the  Sadducees,  who  are  assumed  to  have  eaten 
the  passover  one  day  before  the  other  Jews  that  followed 
the  pharisaic  custom.  This  is  virtually  the  position  of 
Stier,  although  ne  does  not  name  the  Sadducees.  One  of 
the  earliest  advocates  of  this  notion  was  Carpzov.  And  L. 
Capellus,  Petronius,  Iken  and  Kuinoel  have  so  modified 
this  explanation  as  to  identify  the  observance  of  Jesus 
with    the  practice  of  the  Jewish  sect  of  the   Karaites. 


APPENDIX. 


3" 


But  the  Karaites  were  much  later  than  the  time  of  Jesus. 
They  are  a  sect  of  Judaism  founded  by  Anan  ben  David 
about  761  after  Christ.  The  only  strength  of  the  argu- 
ment from  the  practice  of  the  Karaites  would  lie  in  the 
proof,  that  they  had  perpetuated  an  older  observance  of 
the  Sadducees.  The  doctrinal  position  of  the  Karaites 
was  indeed  related  to  Sadduceeism;  and  owing  to  their 
freer  standpoint  toward  the  Law,  it  was  analogous  to  the 
opinion  of  the  Sadducees.  Anan  ben  David,  the  founder 
of  the  Karaites,  also  used  Sadducean  interpretations 
very  largely.  But  these  were  obtained  from  Talmudic 
literature  ;  and  there  is  no  certain  proof  that  the  Karaites 
arose  directly  from  the  Sadducees.  In  their  rejection  of 
many  legalistic  observances  the  Karaites  were  also  moved 
by  a  totally  different  motive  than  the  Sadducees.  The 
latter  occupied  a  critical  and  doubting  position  over 
against  commandments  of  the  Law  and  then  traditional 
Pharisaic  enactments ;  but  the  former  rejected  the 
Rabbinism,  which  was  pharisaically  determined,  because 
of  their  earnest  zealousness  for  the  Old  Testament. 
They  were  different  in  spirit  and  attitude  from  the 
Sadducees  (see  Ryssel  in  Herzog-Plitt  Realencyklopadie, 
second  edition.  Vol,  18,  page  112  sq.).  And  even  were  it 
possible  to  demonstrate  the  connection  of  the  Karaites 
with  the  Sadducees,  it  is  altogether  improbable  that 
Jesus  would  except  their  position.  He  was  no  liberalist, 
and  His  attitude  toward  the  Sadducees,  as  indicated 
by  the  gospels  (Matt.,  16:6,  11,  12;  22  :  23  ;  Mark 
12  :  18:  Luke  20  :  27),  was  certainly  not  one  of  approval. 
If  Christ  had  adopted  the  Sadducean  practice,  He  would 
have  employed  it  on  previous  passover  celebrations.  But 
such  a  departure  from  the  prevalent  observance  would 
undoubtedly  have  been  noticed  and  used  against  Jesus 
by  the  Pharisees. 


3^2  APPENDIX. 

(c.)  It  has  again  been  assumed,  that  it  was  customary  to 
keep  two  days,  in  order  that  those  who  had  been  pre- 
vented on  one  day  might  celebrate  on  the  next.  But  for 
such  cases  in  which,  because  of  legal  impurity  or  too 
great  a  distance  from  Jerusalem,  the  Jews  could  not 
keep  passover,  it  was  enjoined  that  it  be  observed  on 
the  fourteenth  day  of  the  following  month  (Numb. 
9  :  9-12).  This  so-called  "  second  or  little  passover  "  was 
never  the  day  before  or  after  the  regular  passover. 
On  it  also  the  full  and  regular  passover-ritual  was  not 
observed.  Leavened  and  unleavened  bread  might  be 
kept  in  the  house  ;  the  Hallel  was  not  to  be  recited  with 
the  eating  of  the  paschal  lamb,  of  which  a  portion  might 
be  removed  from  the  house  ;  and  the  Chagigah,  or  thank- 
offering,  was  not  allowed  to  be  eaten  with  the  lamb  of 
passover  import  (Mischna,  Pesachim,  IX.  3;  Maimon- 
ides,  Hilchoth  Korban  Pesach,  X.  15).  All  these  enact- 
ments disprove  that  two  days  were  conjoined.  In  ad- 
dition, the  character  of  the  little  passover  is  totally  dif- 
ferent from  the  meal  described  in  the  synoptists.  And 
there  is  no  proof  that  Jesus  or  His  disciples  were  cere- 
monially unclean  at  that  time ;  therefore  no  reason 
remains  why  Jesus  should  not  eat  the  regular  passover- 
meal. 

(d.)  Two  days  of  the  passover  celebration  are  held  to 
be  necessary  by  others,  because  the  multitude  of  lambs 
could  not  be  slain  on  one  day,  between  the  hours  of  the 
evening  appointed  for  this  purpose.  Josephus  (Jewish 
Wars,  VI.  9.  3)  reports,  that  some  years  before  the  destruc- 
tion of  Jerusalem,  upon  the  express  order  of  the  Roman 
governor  Cestus,  who  was  to  report  to  Nero  the  number 
of  Jews  in  Jerusalem  at  the  passover-season,  the  number  of 
passover-lambs  was  counted  and  found  to  be  256,500. 
Such  a  large  number  of  lambs,  it   is   claimed,   could   not 


APPENDIX. 


3'3 


have  been  sacrificed  from  the  ninth  to  the  eleventh  houi 
(3-5  o'clock  P.  M.)  by  the  priests.  To  accommodate  them, 
Ebrard  therefore  conjectured,  the  poorer  Galileans  ate 
the  passover  a  day  sooner.  But  this  opinion  was  soon 
abandoned  by  Ebrard  (see  page  303,  footnote).  It  has, 
however,  been  taken  up  again  by  some  later  exegetes, 
notably  Weiss.  But  this  supposition  is  disproved  by  the 
express  words  of  Mark  (14  :  12),  "  the  first  day  of  un- 
leavened bread  when  they  killed  the  passover,"  and  of 
Luke  (22  :  7),  "  and  the  day  of  unleavened  bread  came,  on 
which  the  passover  vmst  be  sacrificed."  Further,  it  rests 
on  the  conception  that  the  priests  had  to  kill  every  pass- 
over-lamb  themselves.  This  was  not  so.  After  a  three- 
fold blast  from  the  temple-trumpet,  announcing  the  time 
of  sacrifice,  each  Israelite  slew  his  own  lamb  in  the  temple, 
as  Philo  (III.  146)  relates.  In  two  long  rows  stood  the 
officiating  priests,  of  whom  on  the  passover-day  the 
whole  twenty-four  courses  were  present,  and  as  one  priest 
caught  up  the  blood  from  the  dying  lamb  in  a  golden 
bowl,  he  handed  it  to  his  neighbor,  who  in  return  gave  an 
empty  bowl.  The  blood  was  passed  up  to  the  great 
altar,  where  it  was  thrown  out  in  one  jet  at  the  base  of 
the  altar.  With  such  arrangement  and  with  all  the 
priests  present,  all  Israelites  bringing  a  lamb  could  be  ac- 
commodated, especially  if  we  suppose  that  one  row  of 
priests  passed  up  the  full  bowls  and  the  other  returned 
those  that  were  empty.  There  is  therefore  no  necessity 
for  using  the  large  number  of  lambs  to  be  sacrificed,  to 
prove  that  the  evenings  of  two  days  were  required.  Nor 
is  there  the  least  historical  evidence  for  this  assumption, 
which  is  too  much  magnified  by  many. 

(3.)  A  third  plan  proposes  to  solve  the  discrepancy  by 
conjecturing  that  cither  Jesus  or  the  Jews  had  changed 
the  day  of  passover. 


314  APPENDIX. 

(a.)  Jesus  is  supposed  to  have  anticipated  the  passover 
for  some  cause  or  other. 

(a.)  One  cause  is  held  to  have  been  His  desire  to  be 
slain  at  the  time  of  the  sacrifice  of  the  passover-lamb, 
and  thus  to  bring  the  fulfilment  into  closest  temporal  con- 
nection with  the  type.  This  is  the  position  of  Clement 
of  Alexandria,  Origen,  Tertullian,  whose  testimony  will 
be  considered  in  connection  with  the  patristic  view  (see 
page  347).  It  has  been  reasserted  by  Erasmus,  Calmet 
and  others,  although  with  stronger  arguments  than  those 
of  the  Church  Fathers.  Nevertheless  a  dogmatic  view  is 
the  centre  of  the  whole  proof.  And  dogmatic  reasons 
ought  not  to  decide  this  debate.  Similar  arguments 
might  be  brought  to  demonstrate  the  necessity  of  having 
the  New  Testament  passover  celebrated  at  the  time  of 
the  Old  Testament  observance  (see  page  287).  Christ 
also  was  too  obedient  to  the  Law  to  have  inaugurated 
such  a  change  (Matt.  5  :  17).  He  only  opposed  the 
contra-scriptural  traditions  of  the  Pharisees  (see  Mark 
2  :  I  sq. ;  7 :  i  sq.). 

(/5.)  Another  reason  for  Christ's  anticipation  is  supposed 
to  be,  the  postponement  on  the  part  of  the  Jews,  who,  to 
avoid  two  Sabbaths  coming  together,  that  of  the  pass- 
over  on  the  fourteenth  of  Nisan  and  that  of  the  week  on 
the  fifteenth,  transferred  the  whole  observance  to  the 
fifteenth.  This  is  the  opinion  of  Calvin,  who  on  Matt. 
26:  17  says:  "  Now  it  is  universally  admitted,  that,  by 
an  ancient  custom,  when  the  passover  and  other  festivals 
happened  on  Friday,  they  were  delayed  till  the  following 
day,  because  the  people  would  have  reckoned  it  hard  to 
abstain  from  work  on  two  successive  days.  The  Jews 
maintained  that  this  law  was  laid  down  immediately  after 
the  return  of  the  people  from  the  Babylonish  captivity, 
and  that  it  was  done  by  a   revelation  from   heaven,  that 


APPENDIX.  31^ 

they  may  not  be  thought  to  have  made  any  change,  of 
their  own  accord,  in  the  commandments  of  God.  Now 
if  it  was  the  custom,  at  that  time,  to  join  two  festivals  in 
one  (as  the  Jews  themselves  admit,  and  as  their  ancient 
writings  prove),  it  is  a  highly  probable  conjecture  that 
Christ,  who  celebrated  the  passover  on  the  day  before 
the  Sabbath,  observed  the  day  prescribed  by  the  Law  ; 
for  we  know  how  careful  He  was  not  to  depart  from 
a  single  iota  of  the  Law.  Having  determined  to  be  sub- 
ject to  the  Law,  that  He  might  deliver  us  from  its  yoke, 
He  did  not  forget  this  subjection  at  His  latest  hour  ;  and 
therefore  He  would  rather  have  chosen  to  omit  an  out- 
ward ceremony,  than  to  transgress  the  ordinance  which 
God  had  appointed,  and  thus  lay  Himself  open  to  the 
slanders  of  wicked  men.  Even  the  Jews  themselves  un- 
questionably will  not  deny  that,  whenever  the  Sabbath 
immediately  followed  the  passover,  it  was  on  one  day,  in- 
stead of  both,  that  they  abstained  from  work,  and  that 
this  was  enjoined  by  the  Rabbis.  Hence  it  follows  that 
Christ,  in  departing  from  the  ordinary  custom,  attempted 
nothing  contrary  to  Law."  The  substance  of  this  view 
was  held  by  the  Reformers,  both  Lutheran  and  Reformed, 
Luther,  however,  excepted  (see  page  351),  and  their 
scholars.  It  has  such  names  in  its  support  as  Beza, 
Gerhard,  Bucer,  Calov  and  Deyling.^  Acceptance  was 
gained  for  it  a  long  time  largely  through  the  influence  of 
Scaliger  and  Causabon.  There  is  a  difference  among  all 
these,  however,  as  to  the  day  of  the  month,  some  hold- 
ing that  Christ  ate  His  Last  Supper  on  what  was  regarded 
the  thirteenth  of  Nisan,  but  what  was  really  the  four- 
teenth. But  there  is  no  proof  in  history  that  such  a 
practice  existed  at  that  time,  when  Jesus  celebrated  the 
passover.  Nor  is  there  any  evidence  that  the  Jews  loved 
1  It  was  also  advocated  by  Philippi. 


3i6  APPENDIX. 

work  so  much,  that  they  objected  to  two  consecutive 
hoHdays.  In  this  they  were  no  exception  to  the  common 
human  choice.  Cocceius  has  shown,  in  a  note  to  "  San- 
hedrim, I,  2  "  of  the  Talmud,  that  the  Rabbinic  custom 
was  later.  This  is  now  universally  adopted.  The  further 
difficulty  is,  that  it  would  have  been  impossible  for  Christ 
and  His  disciples  to  have  obtained  the  sacrifice  of  the  pas- 
chal lamb  at  a  time  not  considered  legal.  Calvin's  central 
argument  about  Christ's  subservience  to  the  Law  of  itself 
overthrows  the  whole  theory  of  an  anticipatory  passover. 

(;'.)  Grotius  has  given  another  form  to  the  suggestion 
of  the  passover  of  anticipation.  He  believed  that  Christ 
celebrated  only  a  commemorative  passover  {-drrya  ;m^;,.i,- 
>eyr:x<i>),  and  not  the  actual  sacrificial  day  {-dirya  Ooatiitr.y 
But  such  a  distinction  was  of  much  later  origin.  It  be- 
came necessary  after  the  destruction  of  the  temple,  and 
to-day  the  Jewish  passover  is  merely  commemorative, 
because  no  sacrifice  can  be  made  in  the  temple  at  Jeru- 
salem. But  even  the  passover  of  commemoration  cannot 
be  proven  to  have  been  one  of  anticipation.  It  is  cele- 
brated on  the  actual  day. 

('5.)  Another  expedient  was  proposed  by  Derenburg, 
who  thought  that  in  the  year  of  Christ's  death  the  first 
paschal  day  fell  on  a  Sunday,  therefore  the  lamb  would 
not  be  slain  on  the  previous  day;  nor  could  it  conveni- 
ently have  been  sacrificed  on  Friday,  the  preparation  for 
the  Sabbath.  It  was  therefore  slain  on  Thursday  to  be 
eaten  on  Sunday,  the  fourteenth  of  Nisan  ;  and  Jesus, 
knowing  that  He  would  die  before,  anticipated  the  meal. 
But  two  points  are  detrimental  to  this  theory  :  the  long 
interval  between  the  slaying  and  the  eating  of  the  lamb, 
which  is  contrary  to  all  Jewish  custom;  and  the  express 
permission  to  slay  the  passover  on  Sunday  given  by  the 
Mischa  (Pesach.  VI.  i ).     Nor  is  there  any  proof  that  the 


APPENDIX.  317 

Jews  were  eating  the  passover  on  the  day  of  Christ's  res- 
urrection. The  whole  account  in  the  four  gospels  leaves 
no  such  impression. 

(e.)  The  supposition  that  the  Lord  gave  the  directions 
for  the  passover  meal  on  the  thirteenth  of  Nisan,  which 
were  only  to  be  carried  out  on  the  following  evening, 
the  fourteenth,  is  a  makeshift  contradicted  on  every 
side  by  the  gospels. 

{b^  It  has  been  proposed  in  all  earnestness  by  Eusebius 
of  Cnesarea,  whose  view  Bishop  Wordsworth  has  repeated 
in  modern  times,  that  during  the  trial  of  Jesus  the  whole 
celebration  of  the  passover  was  postponed  on  that  year. 
But  when  Jesus  was  taken,  of  which  there  had  been  no 
certainty  previously,  nor  could  there  have  been,  es- 
pecially since  the  Jews  in  former  attempts  to  take  Him 
had  failed,  the  passover  celebration  had  already  begun. 
All  the  steps  necessary  to  the  postponement  of  the  pass- 
over  would  have  been  so  difificult,  that  this  is  altogether 
out  of  the  question. 

The  more  plausible  presentation  of  this  argument  is, 
that  only  the  priests,  when  called  to  the  trial  of  Jesus,  had 
not  eaten  of  the  passover.  But  against  this  is  the  time  of 
Christ's  capture,  and  the  statement  of  Mark  (14:  53): 
"  And  they  led  Jesus  away  to  the  high  priest :  and  there 
covie  together  with  him  all  the  chief  priests  and  the  elders 
and  the  scribes."  The  word  "  come  together  "  [(ru^tfiy/ryrai) 
shows  that  they  were  just  assembling,  and  that  they  had 
not  prexMously  been  gathered.  Nor  have  we  any  proof 
that  they  had  not  begun  to  eat  the  passover  in  their 
homes,  because  they  expected  to  be  called  to  a  meeting 
for  the  trial  of  Jesus.  Therefore  Archdeacon  Watkins 
(Excursus  F.  on  John  in  Ellicott's  series  of  commentaries 
on  the  New  Testament)  is  more  correct,  when  he  sup- 
poses that  the  priests  and  other  Sanhedrists  had  been  in- 


3i8  APPENDIX. 

terrupted,  and  after  they  went  back  they  ate,  "  turning  the 
supper  into  a  breakfast."  But  this  and  all  postponement 
was  clearly  contrary  to  the  acknowledged  law  (Lev. 
23:5;  Deut.  16 :  7),  and  the  custom  that  "  the  paschais  not 
to  be  eaten  but  during  the  night,  nor  yet  later  than  the 
middle  of  the  night  "  (Schbach.  V.  8).  The  hate  of  the 
Jews  (Fairbairn)  might  have  moved  them  to  postpone 
the  evening  of  the  passover;  but  this  transferral  would 
not  account  for  the  whole  difficulty,  but  would  only  solve 
John  18:  28;  and  John  19:  14,  which  is  equally  to  be 
considered,  is  not  at  all  cleared  up. 

(4.)  A  fourth  general  plan  is  to  examine  the  exactness 
of  time,  either  as  to  its  legal  determination  on  the  four- 
teenth of  Nisan,  or  as  involved  in  the  meaning  of  the 
phrase,  "between  the  two  evenings,"  or  as  to  the  interval 
between  the  death  and  resurrection  of  Jesus. 

The  advocates  of  this  position  are  mostly  of  the  last  two 
centuries,  although  in  the  early  history  of  the  Church, 
even  independent  of  the  paschal  controversy,  there  were 
differences  on  the  score  of  the  dates.  Clement  of  Alex- 
andria in  his"  Stromata  "  (Miscellanies)  (Book  I.,  Chap- 
ter XXI.)  says  :  *'  And  treating  of  His  (Christ's)  pas- 
sion, with  very  great  accuracy,  some  say  that  it  took 
place  in  the  sixteenth  year  of  Tiberius,  on  the  twenty-fifth 
of  Phamenoth  (March) ;  and  others  the  twenty-fifth  of 
Pharmuthi  (April),  and  others  say  that  on  the  nineteenth 
of  Pharmuthi  the  Saviour  suffered." 

(«.)  The  earliest  representative  of  the  attempt  to  unite 
the  thirteenth  and  fourteenth  of  Nisan  by  calling  attention 
to  the  fact,  that  the  evening  began  the  Jewish  day,  was 
Frisch  (1758).  His  view  was  refuted  by  Gabler,  but  again 
maintained  by  Rauch  (1832).  His  opinion,  as  summarized 
by  Tholuck,  is  this  :  '•  The  legal  determination,  by  the 
fourteenth  of  Nisan,  means  not  the   end  of  the  day,  but 


APPENDIX.  319 

its  beginning,  consequently  the  evening  of  the  thirteenth. 
This  is  bej^ond  dispute  deducible  from  Josephus,  Antiq.  II. 
14,  16,  where  we  read  that  the  Jews  were  obHged  to  select 
a  lamb  on  the  tenth  of  Nisan,  and  to  keep  it  until  the 
fourteenth  and  'ivrtrairrj?  r^?  Te(7Gapsay.aidv/.drrj<i^  '  at  the  bc- 
giningof  the  fourteenth  '  to  kill  it.  The  day  of  the  cruci- 
fixion would  consequently  fall  on  the  fourteenth  of  Nisan. 
After  it  has  been  furthermore  shown  that  in  the  strict 
sense  the  passover  lasted  only  seven  days,  from  the  first 
day  of  the  feast,  the  Trpd  ioprr^g  zoo  itaa-^a^  John  13:  i,  is 
interpreted,  '  before  the  passover  properly  so-called ' 
— which  commenced,  to  wit,  24  hours  later,  on  the  fifteenth 
of  Nisan.  It  is  shown  further,  that  on  this  view,  John 
19:  14  and  31  allow  of  a  very  satisfactory  explanation, 
since  then  John  19  :  14,  the  ruxpan/.turj  too  T.d<7^/a  is  the  day 
before  the  passover  proper,  and  in  verse  31,  that  Sabbath 
is  called  iJ-s^ydXri,  (high,  great),  because  \.\\(t  Jirst  day  of  the 
festival  fell  upon  it,  which,  just  as  much  as  the  last,  was 
regarded  a  grand  day.  In  chapter  19  :  28,  however,  there 
remains  no  other  resource  than  the  supposition  that  rd 
-d(Txa  there  is  meant  to  designate  not  the  paschal  lamb,  but 
the  unleavened  bread,  rd  a!^u/j.a,  which  was  eaten  throughout 
the  festival  proper."  The  strength  of  this  theory  are  some 
of  the  chronological  statements  in  the  Pentateuch.  In 
Numb.  33  :  3,  the  day  of  the  departure  of  the  Israelites 
from  Egypt  is  called  "  the  morrow  of  the  passover,"  which 
seems  to  be  in  favor  of  Rauch's  supposition,  as  also  the 
order  in  Exod.  12  :  22,  that  none  shall  go  out  "until  the 
morning."  But  in  the  first  passage.  Numb.  33  :  3,  it  is 
said,  that  Israel  went  forth  on  the  fifteenth  of  Nisan,  and 
if  the  departure  in  agreement  with  Exod.  12  :  30  followed 
ihe  same  night,  the  passover  must  have  been  eaten  on  the 
fourteenth.  This  is  the  clear  interpretation  of  the  Jews, 
whose  practice  in  the  time  of  Christ,  according  to  all 


320  APPENDIX. 

testimony,  was  to  celebrate  the  evening  of  the  fourteenth 
of  Nisan,  and  not  the  evening  of  the  thirteenth.  And  the 
expression  of  Josephus  cannot  be  used  to  denote  the 
daybreak  of  the  fourteenth,  that  is,  its  beginning  on  the 
evening  of  the  thirteenth,  because  there  is  no  comparison 
with  another  time  of  the  day,  but  only  the  date  is  to  be 
marked.  Besides,  "  between  the  paschal  meal,  at  which 
already  unleavened  bread  was  used,  and  the  day  of  which 
was  counted  with  the  feast,  between  this  and  the  first  day 
of  the  festival  proper,  a  day  having  no  connection  with 
the  feast  would  be  thrown  in  "  (Tholuck). 

((^.)  The  expression  "  between  the  two  evenings  "  (He- 
brew :  ben  haarbaylm),  about  the  precise  meaning  of  which 
there  is  dispute,  has  also  been  brought  into  requisition  to 
explain  this  matter.  It  occurs  in  reference  to  the  passover 
in  Exod.  12:6;  Lev.  23  :  5  ;  Numb.  9:3,  5  ;  and  has 
been  employed  in  conjunction  with  the  chronological 
data  in  Exod.  12:18  and  Lev.  23  :  6  by  Wratislaw, 
whom  Alford  quotes  as  stating:  "that  the  time  after  3 
o'clock  P.  M.  Thursday  might  be  called  by  St.  Mark  '  the 
first  day  of  unleavened  bread,  when  they  sacrificed  the 
passover,'  and  by  St.  Luke  '  the  day  of  unleavened  bread, 
when  the  sacrifice  must  be  killed,'  it  being  killed  after 
the  first  and  before  the  second  evening  on  Friday,  and 
thus  loosely  speaking  within  the  day,  which  commenced 
at  3  o'clock,  and  strictly  speaking  within  that  which 
commenced  at  sunset  Thursday.  Similarly  any  time  after 
three  or  sunset  on  Thursday  might  be  '  Preparation.'  " 
The  disciples  according  to  this  explanation  made  prepara- 
tion on  Thursday  for  Friday.  In  like  manner  Ellicott 
regards  the  Lord's  Last  Supper  as  the  paschal  meal  eaten 
twenty-four  hours  before  the  Jews,  but  "  within  what  was 
popularly  considered  the  limits  of  the  festival."  And 
Westcott  holds  that  "  the  question  of  the  disciples  was 


APPENDIX.  321 

asked  immediately  upon  the  sunset  of  the  thirteenth.  The 
Preparation  is  evidently  contemplated  as  foreseen  by  the 
owner  of  the  house,  and  need  not  have  occupied  much 
time.  The  evening  of  the  Supper  would  thus  be  as  St. 
John  represents  it,  the  evening  at  the  beginning  of  the 
fourteenth.  The  same  day  after  sunrise  next  morning  is 
rightly  described  as  a  Preparation-day, — '  the  Preparation 
of  the  Passover,'  though  the  Preparation,  in  the  strictest 
sense  of  the  term,  was  limited  to  the  last  three  hours,  from 
'the  ninth  hour.'"  Ingenuous  as  these  explanations  are, 
they  fail  because  they  always  presuppose  a  passover 
sacrifice  and  meal  of  the  disciples  at  another  time  than 
that  kept  by  the  other  Jews.  In  addition,  this  term  "be- 
tween the  two  evenings  "  is  applied  to  the  evening  sacrifice 
in  Exod.  29  :  39,  41  ;  Numb.  28  :  4,  and  in  other  con- 
nections (Exod.  16:  12  ;  30  :  8),  where  it  cannot  be  made 
to  include  the  time  from  the  evening  beginning  the  day 
to  the  evening  ending  it.  The  interpretation  of  this 
expression  is  also  disputed.  It  is  taken  to  mean  from  the 
going  down  of  the  sun  to  its  disappearance  behind  the 
horizon  by  the  Samaritans,  Karaites, Aben  Ezra,  Michaelis, 
Gesenius,  Knobel,  Keil  and  others.  In  support  of  this 
view  Deuteronomy  16:6,  "at  the  going  down  of  the  sun," 
is  cited.  But  the  Pharisees  and  Rabbis  held  that  the  first 
evening  began,  when  the  sun  declined  (fka>j  -pu)\a)^  and 
that  the  second  evening  began  with  the  setting  of 
the  sun  {pdXri  oilna).  This  opinion  is  supported  by  Jose- 
phus  (Jewish  Wars,  VI.  9,  3),  who  says  that  the  lambs 
were  slain  between  the  ninth  and  the  eleventh  hour,  that 
is, from  three  to  five  o'clock  ;  and  by  the  Mischna(Pesachim 
V.  I  sq.),  which  fixes  the  beginning  at  2.30,  and  Maimon- 
ides,  who  says  that  the  paschal  lambs  were  slain  after  the 
evening  sacrifice.     Jarchi    and   Kimchi   believe    the    two 

evenings  to  be  immediately  before  and  after  sunset,  from 
21 


32  2  APPENDIX. 

about  five  to  seven  o'clock  (see  Smith's  Bible  Dictionary, 
Vol.  III.,  page  2342,  note ;  McClintock  and  Strong's 
Encyclopedia,  Vol.  VII.,  page  735  ;  Kitto's  Encyclopedia, 
Vol.  III.,  page  423,  footnote).  Whichever  of  these  three 
interpretations  be  adopted,  in  one  point  they  all  agree, 
namely,  in  limiting  the  term  "  between  the  two  evenings  " 
to  a  few  hours  of  the  same  evening.  But  those  who  argue 
from  this  expression  generally  make  it  extend  to  the  fol- 
lowing evening.  Therefore  there  is  no  actual  support  for 
their  supposition. 

(^.)  Among  the  advocates  of  a  longer  interval  between 
the  death  and  resurrection  of  Jesus  to  explain  this  dif- 
ficulty are  .Schnekenburger,  who  contrary  to  all  statements 
of  the  gospels  holds  that  Jesus  was  crucified  on  Wednesday 
and  lay  four  days  in  the  grave  ;  and  Seyffarth,  who  was 
well  known  to  the  older  Lutherans  of  New  York  city. 
He  virtually  maintained  the  same  view  as  that  of  Westcott 
described  on  page  293.  According  to  him  Christ  died  on 
Thursday,  the  fourteenth  of  Nisan,  and  was  in  the  grave 
fully  three  days.  The  main  argument  is  based  upon  astro- 
nomical calculations  of  the  eclipse  of  the  sun  at  the  death 
of  Jesus.  He  accepts  as  the  years  of  the  death  of  Jesus 
the  year  33  or  786  of  the  founding  of  Rome,  like 
Ebrard,  Ewald  and  Renan.  But  most  scholars  con- 
tend for  the  year  30  (Wieseler,  Winer,  Tischendorff, 
Friedlieb,  Greswell,  Ellicott,  Lange,  Schaff,  Caspari, 
Pressense) ;  and  this  is  pretty  generally  accepted, 
although  Ideler  and  Zumpt  adopt  the  year  29,  Keim  35 
and  Hitzig  36.  The  astronomical  determination  is  of 
itself  not  sufficient,  even  though  it  were  quite  certain. 
It  can  only  serve  as  a  corroborative  proof,  but  not  as  the 
establishing  argument  (see  also,  page  351). 

Peculiar  is  the  claim  of  Lutteroth,  that  the  passover 
began  on  the  tenth  of  Nisan,  the  day  of  the  selection  of 


APPEXDIX. 


Z^-Z 


the  paschal  Iamb.  On  this  day  Jesus,  as  Lutteroth 
supposes,  was  crucified,  and  arose  between  the  thir- 
teenth and  fourteenth  after  being  in  the  grave  fully 
three  days  and  three  nights.  The  first  appearance  of 
Jesus  to  His  disciples  was  then  on  the  morning  of  the 
fourteenth.  To  support  this  view  rather  forced  exegesis 
is  necessary.  Mark  14:  12,  "the  first  day  of  unleavened 
bread,when  they  killed  the  passover,"  may,says  Lutteroth, 
be  applied  to  the  tenth  of  Nisan,  because  this  day  opened 
in  general  the  passover-season.  The  relative  "when" 
(ore)  is  not  to  be  referred  to  "  day  "  but  "  unleavened 
bread,"  the  whole  festival  in  connection  with  which  the 
lamb  was  sacrificed.  Luke  22  :  7,  "  And  the  day  of  un- 
leavened bread  came,  on  which  the  passover  must  be 
sacrificed,"  is  said  to  contain  no  chronological  statement 
as  in  the  parallel  passages,  but  to  mean  that  the  day  ap- 
peared, when  Jesus,  the  true  paschal  lamb,  was  to  be 
sacrificed.  Matt.  28  :  i  is  interpreted  to  apply  to  the 
fourteenth  of  Nisan,  the  passover-day,  which  extends  to 
a  second  sabbath,  the  fifteenth.  But  what  proof  is  there 
that  the  fourteenth  was  a  Sabbath-day  ?  The  statement 
of  this  strange  exposition  is  at  once  its  refutation.  It  is  a 
far-fetched  construction,  but  not  an  honest  explanation. 
Most  prominent  in  it  appears  what  is  characteristic  of  all 
the  attempts  at  solution  thus  far  mentioned.  Violence 
is  done  to  some  direct  word  of  the  gospels,  or  some  fact 
of  histor}'-  has  been  overlooked,  and  the  custom  of  those 
times  not  properly  considered.  The  interest  of  harmony 
has  produced  an  unnatural  agreement.  All  such  efforts 
will  not  solve  this  difficulty,  but  only  by  reaction  lead  to 
the  acceptance  of  the  theory  of  contradiction.  A  more 
just  mode  of  procedure  is  upon  consideration  of  the  state- 
ments of  the  two  conflicting  sources,  John  and  the  synop- 
tists,  to  attempt  to   bring  one  in   its   totality   and  pecu- 


32  4  APPENDIX. 

liarity  into  agreement  with  the  other.  This  will  be  tried, 
first  giving  John  the  preference,  and  then  the  synop- 
tists. 

IV. — Agreement  according  to  John. 

This  method,  originally  suggested  by  Apolinarius,  has 
found  its  modern  representatives  in  Movers,  Maier,  Weitzcl, 
Isenberg,  Kahnis,  Caspar!,  Godet,  Plummer  and  others. 
Its  clearest  and  on  the  whole  best  statement  is  that  found 
in  Godet,  whose  arguments  will  be  examined  in  their 
exegetical  bearing.  The  historical  and  other  proofs  Avill 
be  mentioned  in  the  last  division  as  objections  to  the 
agreement  on  the  basis  of  the  synoptists  (see  page  338). 

The  sense  of  the  passages  in  John  is  first  determined, 
beginning  with  13  :  i  as  the  fundamental  one.  The 
words,  '■  before  the  feast  of  the  passover,"  are  meant  to 
refer  to  the  evening  before  that  on  which  the  paschal 
meal  was  held,  that  is,  the  evening  from  the  thirteenth  to 
the  fourteenth  of  Nisan.  "  Passover"  is  given  the  same 
import  as  in  chapter  12  :  i,  and  applied  to  the  meal, 
although  it  is  admitted  that  the  whole  fourteenth  of 
Nisan  may  be  included.  It  is  supported  by  a  reference 
to  Numb.  33  :  3,  where  the  fifteenth  of  Nisan  is  called 
"  the  morrow  after  the  passover."  The  supposition  that 
"before  the  passover"  may  apply  to  the  short  time  and 
the  few  moments  before  its  inception  is  rejected;  but  no 
clear  proofs  are  given  for  this  procedure.  In  John 
18  :  28  the  eating  of  the  passover  is  accepted  as  the  eating 
of  the  meal  in  the  narrow  and  specific  sense  in  which  this 
expression  occurs  in  the  synoptists.  The  Old  Testa- 
ment proofs  for  a  wider  meaning  (see  below,  page  332) 
are  not  really  weakened,  nor  is  the  usage  of  "  eating  "  in 
its  wider  application   disproved  ;  nor  "  passover  "  in   its 


APPENDIX. 


325 


narrow  signification  established  as  consistent  with  the 
general  usage  in  John. 

In  consonance  with  these  passages,  thus  interpreted, 
John  19  :  14,  "  the  preparation  of  the  passover,"  is  viewed, 
as  it  is  supposed  that  Greek  readers  might  most  readily 
understand  it,  namely,  to  mean  the  preparatory  day  for 
the  first  actual  day  of  the  passover,  that  is,  the  fifteenth 
of  Nisan.  It  is  claimed  that  "  Preparation  "  cannot  have 
its  technical  Jewish  signification  of  Friday  (see  below, 
page  335),  because  it  would  otherwise  stand  alone  and  not 
be  joined  with  "  passover  "  ;  for  it  is  self-evident  that  only 
the  Friday  of  the  passover-week  is  intended.  But  in 
verse  thirty-one  "  Preparation  "  is  employed  in  its  special 
Jewish  sense  ;  and  the  time  of  the  death  of  Jesus  is  stated 
to  be  the  fourteenth  of  Nisan.  The  fifteenth  is  called  a 
"  high  day,"  because  concurring  with  the  weekly  Sabbath. 
Verse  forty-two  of  the  same  nineteenth  chapter  is  ex- 
plained in  the  same  manner. 

With  this  position  the  synoptists  are  to  be  brought 
into  unison.  And  in  endeavoring  this,  the  direct  pas- 
sages are  not  approached  first,  but  an  incidental  word  is 
made  the  real  basis,  and  is  then  strengthened  by  the 
interpretation  of  other  expressions.  Such  a  method  is 
liable  to  create  suspicion  at  once  ;  and  it  is  at  the  very 
beginning  an  involuntary  confession  of  weakness. 

Matt.  26  :  18,  "  My  time  is  at  hand  ;  I  keep  the  pass- 
over  at  thy  house  with  my  disciples,"  is  made  the  start- 
ing point.  It  is  supposed  to  imply  haste,  and  therefore 
to  demand  an  anticipatory  passover.  But  at  such  a  view 
no  one  would  arrive,  who  did  not  read  the  presupposed 
position  of  John  into  these  words.  Of  themselves  they  do 
not  say  what  is  claimed.  The  earlier  commentators,  who 
favored  this  view,  were  wiser  in  interpreting  "  my  time  " 
as  the  time  for  the  passover-meal.     But  the  impossibility 


32&  APPENDIX. 

of  such  a  usage  of  this  expression,  which  in  the  gospels, 
especially  John,  always  refers  to  Christ's  death  (John 
7:6,  8),  has  led  Godet  and  Reuss  to  abandon  it.  And 
with  this  abandonment  the  main  support  of  this  passage 
for  the  point  of  view  of  John  is  taken  away. 

Matt.  27  :  62,  where  the  day  on  which  the  priests  again 
came  to  Pilate  to  demand  a  guard  for  the  tomb  of  Jesus, 
is  called  "  the  morrow,  which  is  the  day  after  the  Prepara- 
tion," is  also  claimed  to  be  in  favor  of  John.  It  is  held 
that  this  expression  would  be  very  strange  to  designate 
the  Sabbath  ;  for  it  would  amount  to  calling  it  the  day 
after  Friday.  And  such  a  name  for  a  day  as  important 
and  marked  as  the  Sabbath  would  be  very  unnatural  and 
improper,  because  nearly  always  when  two  days  are 
spoken  of  connectedly  the  less  important  and  significant 
is  determined  by  and  named  after  the  greater  and  higher 
day.  This  "  morrow  "  therefore  is  peculiar  only  as  the 
day  of  the  death  of  Jesus  ;  in  itself  it  is  an  ordinary 
week-day.  But  that  there  could  have  been  no  different 
term  for  the  Sabbath  is  an  assumption,  the  more  without 
reason  since  the  preceding  Friday  was  no  ordinary  one. 
It  is  not  necessary  then  to  put  the  scene  related  Matt. 
26  :  18  sq.  on  Friday,  and  to  imply  covertly  that  the  four- 
teenth of  Nisan  is  here  meant  by  Matthew.  The  day 
following  the  "  Preparation  "  was  not  omitted  to  be  called 
Sabbath,  because  of  the  sabbatic  character  of  Friday 
(Wieseler).  But  in  the  omission  of  "  sabbath  "  and  the 
special  emphasis  of  Friday  as  the  "  Preparation,"  there 
lies  a  reproach  of  the  Jews,  since  they  used  Friday  not 
to  prepare  themselves  for  the  stillness  of  the  Sabbath, 
which  for  them  was  no  true  day  of  rest,  but  to  bring  Jesus 
to  death.  This  Sabbath  had  been  so  violated  by  their 
wickedness,  that  it  could  no  longer  be  called  a  sabbath 
(Lange,  Keil,  Nebe). 


APPEJ^DIX.  327 

Mark  15:42,  where  "Preparation"  is  interpreted  by 
Mark  himself  as  "  the  day  before  the  sabbath,"  is  so 
weakened  that  "  sabbath  "  in  "  fore-sabbath  "  {rrpoffdiSjSarov) 
is  applied  to  any  day  of  sabbatic  character.  But  Mark 
writing  to  gentile  readers  at  Rome  explains"  Preparation," 
which,  as  proved  by  Judith  8  :  6,  can  only  have  the  mean- 
ing Friday.  In  addition,  Luke  in  the  same  connection 
(23  :  54),  says  :  "  the  sabbath  drew  on,"  that  is,  it  began  to 
be  the  evening  of  the  Sabbath-day,  which  "dawns"  with 
its  glory.  Only  by  a  very  forced  and  unnatural  reading 
can  Mark  be  construed  to  mean  any  day  but  Friday. 

Matt.  26  :  17;  Mark  14  :  12  ;  Luke  22  ;  7,  in  which  the 
time  is  related  when  the  disciplesasked  about  preparing  the 
passover,  are  certainly  not  indefinite.  There  is  no  pos- 
sibility of  applying  them  to  the  thirteenth  of  Nisan,  the  day 
called"  the  day  before  Preparation  "  {-pmzoiiiaaia)  by  Clem- 
ent of  Alexandria.  Nor  can  any  reasons,  like  that  of  the 
crowded  condition  of  Jerusalem,  be  used  to  show  the 
desirability  of  the  disciples  making  their  arrangements 
on  the  thirteenth  of  Nisan,  as  against  the  plain  and  clear 
statement  of  the  first  three  gospels.  Matthew's  report  of 
this  day  as  the  first  day  is  confirmed  by  both  Mark  and 
Luke  as  the  customary  day  for  the  sacrificing  of  the 
paschal  lamb.  There  is  an  unmistakable  identification. 
And  Luke  further  confirms  this,  when  he  states  that  "  the 
day  of  unleavened  bread  came,  on  which  the  passover 
must  be  sacrificed."  The  word  "  came  "  (jiXOs)  does  not 
and  cannot  mean  what  Chrysostom,  Puschke  and  Ewald 
desire.  It  is  not  equivalent  to  "  be  near  "  {^ri'^^  ^i'^)- 
Joined  by  oe  to  what  precedes,  it  denotes  as  aorist  in  this 
connection,  that  the  day  of  the  festival  had  come  and 
begun.  Whenever  Luke  uses  the  expression  of  the  com- 
ing of  a  day  (rjiiipa  kpyhat)  it  designates  not  the  approach, 
but    the    actual   beginning    of  the  day     (compare    Luke 


328  Appendix. 

5:35;  23  :  29  ;  Acts  2  :  20).  The  meaning  of  the  chrono- 
logical statements  of  the  synoptists  is  evidently  and 
undoubtedly  that  the  day  of  the  Last  Supper  was  the 
fourteenth  of  Nisan  ;  and  therefore  any  explanation 
according  to  the  supposed  position  of  John  for  the  thir- 
teenth will  treat  them  unjustly.  With  so  much  against 
this  supposition  no  force  lies  in  citing  customs,  as  that 
of  drawing  water  on  the  evening  of  the  thirteenth  of 
Nisan,  with  which  to  bake  the  unleavened  bread  on  the 
fourteenth.  This  custom  is  held  to  be  indicated  when 
the  disciples  are  bidden  to  follow  a  man  bearing  a  pitcher 
(see  chapter  14  :  13  sq.).  And  thus  the  Last  Supper  is 
placed  on  the  thirteenth  of  Nisan.  But  the  order  that 
the  water  to  be  gotten  on  the  thirteenth  could  not  be 
drawn  until  the  first  stars  had  appeared,  makes  it  impos- 
sible that  this  custom  was  the  opportunity  of  Christ's 
command.  The  time  would  have  been  too  late  for  the 
two  disciples  to  obtain  the  sacrifice  of  the  paschal  lamb 
and  to  make  the  other  preparations  after  the  stars  had 
arisen.  The  result  of  this  whole  examination  will  be  a 
non-sequitur .  An  agreement  on  the  basis  of  the  thir- 
teenth of  Nisan  cannot  be  reached.  Wherever  it  is 
pressed  the  inevitable  consequence  is  to  impute  to  some 
degree  at  least  the  correctness  and  veracity  of  the  synop- 
tists. And  those  who  have  begun  with  the  purpose  to 
reach  harmony  are  led  to  pronounce  contradiction.  Godet 
unconsciously  but  well  voices,  what  all  advocates  for  the 
supposed  view  of  John  ought  honestly  to  confess  on 
their  supposition,  namely  :  "  John  wished  (as  often  in  his 
book)  to  correct  this  misunderstanding  (of  the  day  of  the 
Last  Supper)  and  to  clear  up  the  darkness  of  the  synop- 
tists (?),  by  which  the  misunderstanding  could  be 
furthered."  The  shadow  here  cast  upon  the  synoptists 
is  not  that  of  our  understanding,  but  that  of  their  writing. 


APPENDIX. 


329 


Their  work  is  criticised.  The  darkness  is  not  that  of 
the  depth  of  truth,  which  we  behold  as  "  in  a  mirror, 
darkly,"  but  it  is  an  obscurity  in  a  plain  date,  which  the 
evangelists  could  and  ought  easily  have  known.  It  helped 
a  misunderstanding  and  therefore  furthered  error.  And 
all  this,  the  Spirit  of  truth,  who  led  the  writers  of  the 
gospels,  is  tacitly  assumed  to  have  suffered. 

V. — Agreement  according  to  the  Synoptists. 

In  the  examination  of  this  last  possibility  of  bringing 
John  into  accord  with  the  synoptists,  the  passages  Matt. 
26  :  17,  Mark  14  :  12,  Luke  22  :  7,  will  be  accepted, 
as  they  most  naturally  seem,  to  point  to  the  fourteenth 
of  Nisan,  The  attempt  and  failure  to  bring  them  into 
consonance  with  John  confirms  their  peculiarity.  It  is 
also  most  widely  recognized  that  by  an  unprejudiced  ex- 
egesis they  can  only  refer  to  the  fourteenth  of  Nisan.  A 
great  majority  of  exegetes  therefore  favor  this  view.  It 
is  advocated  by  Lightfoot,  Bochart,  Bynseus,  Reland, 
Schoettgen,  Ohlshausen,  Crusius,  Hengstenberg,  Tholuck, 
Guericke,  Robinson,  Ebrard,  Baumlein,  Riggenbach,  Nor- 
ton, von  Hofmann,  Lichtenstein,  Friedlieb,  Langen,  Lange, 
Andrews,  Osterzee,  Kirchner,  Rotermund,  Wichelhaus, 
Rope,  von  Gumbach,  Luthardt,  Keil,  L.  Schulze,  Nosgen, 
Nebe,  T.  Zahn,  Plumptre,  Morison,  Schaff,  Kendrick, 
Riddle,  and  others. 

The  question  remains  as  to  how  the  various  statements 
of  John  will  agree  with  the  synoptists.  This  can  only  be 
determined  upon  careful  examination  of  each  passage  in 
John  pertaining  to  this  matter. 

(i.)  John  13:  I,  beginning  "Now  before  the  feast  of  the 
passover,"  has  been  claimed  to  point  to  the  thirteenth  of 
Nisan.     It  must  be  first    determined  what  is  qualified   by 


:i3^  APPENDIX. 

the  phrase  "  before  the  feast."  Some  take  it  to  refer  to 
the  action  spoken  of  in  verse  four,  and  include  the  four 
verses  in  one  sentence.  But  such  an  intricate  structure 
would  hardly  accord  with  the  style  of  John.  And  in  the 
early  divisions  of  the  gospels  a  new  sentence  began  at 
verse  two.  This  is  the  acknowledged  punctuation  of  the 
best  textual  critics.  Godet  desires  to  maintain  the  gen- 
eral application  of  the  introductory  words  of  John  13:  i, 
and  ascribes  to  them  the  character  of  a  prologue.  But 
of  this  there  is  no  need.  They  can  be  connected  with 
"  knowing  "  [zlbmi)^  and  would  then  mean,  "  Jesus  know- 
ing before  the  festival  that  his  hour  had  come,"  and  refer 
back  to  such  statements  as  are  found  in  John  12  :  23  ; 
Matt.  17:9,  22  sq. ;  20  :  17  sq.  But  this  connection 
with  "  knowing"  is  very  vague  and  indefinite,  and,  except 
by  Nebe,  has  been  generally  given  up.  Even  if  it  be 
retained  it  will  thus  have  no  bearing  upon  the  passover 
question.  The  best  interpretation,  adopted  by  Tholuck, 
Luthardt,  Meyer  and  others,  is  to  have  "  before  the  feast  " 
qualify  "  he  loved  them  unto  the  end."  The  meaning 
then,  with  "  loved  "  conceived  of  not  "  as  an  emotion,  but 
as  an  act  "  (Gerhard),  is,  that  before  the  passover,  in  view 
of  His  death,  the  love  of  Jesus  was  actively  called  forth 
toward  His  disciples,  and  manifested  itself  in  actual  proof 
unto  His  very  end.  Not  only  the  washing  of  the  feet  of 
the  disciples  but  every  evidence  of  love,  as  related  to  the 
end  of  chapter  seventeen,  is  included.  Now  if  such  an 
act  of  love  is  meant,  "  before  the  feast  "  cannot  refer  back 
a  day  or  to  any  peculiar  time,  but  it  designates  in  general 
the  time  immediately  before  the  feast.  The  nearer 
definition  must  be  made  by  the  connection,  as  "  before  " 
in  itself  is  not  definite.  It  is  merely  relative,  and  no  in- 
ference ought  to  be  drawn  from  it.  John  did  not  wish  to 
mark  a  definite   time  as  he   had   done  in  chapter   12  :  i. 


APPENDIX.  331 

The  word  "  feast  "  (iopr^g'J  is  really  festival  and  is  equiv- 
alent  to  the  Hebrew  Chag.  It  does  not  mean  a  single 
meal,  but  the  whole  celebration.  Thus  in  Lev.  23  :  5, 
6;  Numb.  28:16,  17,  the  paschal  supper  is  clearly- 
distinguished  from  the  Chag,  the  whole  festival.  This 
really  began  on  the  fifteenth  of  Nisan.  The  evening  be- 
fore the  fifteenth  was  the  "  Proeortion,"  the  preparation 
for  the  whole  passover  "  feast."  It  was  the  festival-eve 
(Vorfeier).  With  this  the  abrupt  manner  in  which  John 
begins  the  second  verse  and  speaks  of  "  supper  "  agrees. 
The  statement  ''  during  supper  "  (dsi-'^w  ysvo,aivuu)  would 
be  unclear,  if  it  did  not  refer  to  the  passover.  Thus  this 
first  passage  implies  no  contradiction  with  the  synoptists. 
Even  though  the  above  explanation  be  not  adopted,  this 
much  is  evident,  that  it  cannot  of  itself  overthrow  the 
synoptic  position.  In  it  there  is  no  trace  of  any  desire  to 
correct. 

(2.)  In  John  13  :  29,  after  Judas  Iscariot  has  been  told 
by  Christ  "  That  thou  doest,  do  quickly,"  the  disciples 
suppose  that  he  is  to  buy  something  for  the  feast  or  to 
give  some  alms  to  the  poor.  But  it  is  claimed  that  this 
thought  of  the  disciples  was  impossible  on  the  fourteenth 
of  Nisan.  What  was  there  to  buy  if  the  passah  had  begun  ? 
But  many  things  might  have  been  required  for  the  other 
days  of  the  festival.  And  this  as  the  whole  celebration 
is  indicated,  as  in  verse  one,  by  the  word  ioprr^v.  If  these 
words  of  Jesus  had  been  uttered  on  the  thirteenth  of  Nisan, 
it  is  not  explicable  why  haste  was  demanded,  for  a  whole 
day  was  yet  left.  But  on  the  evening  of  the  fourteenth 
they  are  natural ;  and  the  eleven  disciples  may  have 
thought  that  Judas  was  to  purchase  what  was  necessary 
for  the  thank-offering.  Nor  was  it  impossible  to  make 
purchases  on  the  evening  of  the  fourteenth  of  Nisan 
(see  below,  page  339). 


33*  APPENDIX. 

(3.)  The  passage,  which  is  the  strongest  and  at  first  sight 
seems  to  be  against  the  synoptists,  is  John  -18  :  28,  where 
it  is  related  that  the  priests  did  not  enter  the  Praetorium, 
that  they  might  not  be  defiled,  but  that  "  they  might  eat 
the  passover  "  («//'  ^m  (payutai  to  -diT'/ay  If  "  eat  the 
passover"  means  only  to  eat  the  passover-lamb,  then 
John  places  the  crucifixion  on  the  fourteenth  and  cou' 
tradicts  the  synoptists.  Now  "eat  the  passover  "has  a 
limited  sense  in  which  it  refers  to  the  paschal  meal.  It 
is  so  used  in  2  Chron.  30:  18,  especially  In  the  Sep- 
tuagint,  from  which  many  New  Testament  expressions 
arose.  Besides,  it  is  used  five  times  in  the  synoptists 
(Matt.  26:17;  Mark  14:12,  14;  Luke  22:11,  15), 
and  is  always  applied  to  the  paschal  meal.  But  in  all 
these  passages  the  context  restricts  this  expression,  which 
is  not  the  case  here  in  John.  In  addition,  with  so  few 
parallels  the  meaning  cannot  be  absolutely  fixed,  espe- 
cially since  only  one  Old  Testament  passage  is  cited. 
From  the  Old  Testament  where  the  root  of  the  term  lies 
its  determination  must  begin.  It  is  also  unfair  to  settle 
John's  usage  from  the  synoptists,  without  searching 
whether  there  is  any  indication  in  John  of  a  different 
application  of  either  the  word  "  eat  "  or  "  passover."  To 
arrive  at  the  answer  to  this  question  we  must  begin,  how- 
ever, with  the  whole  New  Testament  use,  particularly  of 
the  word  "  passover."  This  is  not  only  used  for 
"  the  paschal  lamb  "  as  in  Mark  14  :  12  ;  Luke  22  :  7  ; 
I  Cor.  5  :  7,  but  also  for  "  the  passover-meal "  in  Matt. 
26  :  18,  19;  Luke  22  :  8,  13;  Hebr.  11:28,  and  the  five 
passages  cited  above  ;  and  finally  for  tJie  wJiole  festival, 
comprising  the  seven  days  of  unleavened  bread  (Luke 
2:41,  43;  22  :  I  ;  Matt.  26:2).  This  latter  use  is 
found  frequently  in  John.  Six  times  out  of  the  nine  in 
which  "  passover  "  is  employed  it  has  the  broad  meaning 


APPENDIX, 


IZZ 


(2  :  13,  23;  6  :  4;  II  :  55  ;  12  :  I  ;  13  :  i).  If  now  "pass- 
over  "  be  thus  taken,  "  eat  "  is  put  in  loose  popular  usage 
for  keeping  the  passover  (compare  Numb.  9  :  2,  6,  etc.). 
This  expression  occurs  in  reference  to  passover  in  2 
Chron.  30  :  22,  which  is  literally  "  they  did  eat  the 
festival  seven  days."  "Festival"  (ha  moed)  is  explained 
by  Bertheau  and  Keil  as  festive  offerings  (compare  Exod. 
23  :  1 5).  The  latter  says  that  the  term  "  keep  the  festival  " 
in  formed  after  "  eat  the  passover."  That  eating  was  so 
understood  is  also  evident  from  the  Septuagint,  which 
renders  vayokl-hl  (TovsriXtfrav  (fulfilled,  kept).  There  is  no 
strong  proof  that  this  translation  is  due  to  a  different 
reading  vajakellu,  as  Godet  supposes.  Vuydktlii  is  well 
attested.  But  this  whole  explanation  does  not  seem  to  fit 
as  well  as  it  ought  to  the  context  in  John.  If  the  whole 
festival  were  meant  the  fear  of  defilement  on  the  part  of 
the  priests  would  have  been  utterly  senseless.  A  feast 
and  a  meal  is  evidently  in  the  mind  of  the  priests,  which 
was  to  be  held  the  same  day.  Therefore  "  passover " 
{-d(Tya)  must  be  taken  not  as  applying  to  the  passover,  but 
in  a  broader  sense.  It  is  then  by  metonymy  used  for 
"  paschal  sacrifice,"  and  designates  the  voluntary  peace 
and  thank-offerings,  offered  during  the  whole  passover- 
season,  and  especially  on  the  fifteenth  of  Nisan.  This 
offering  of  the  fifteenth  was  later  called  the  Chagigah. 
The  Old  Testament  knows  of  this  wide  use  of  "  passover." 
A  suggestion  is  offered  by  the  passage  quoted  above,  2 
Chron.  30  :  22.  There  moed,  festival,  stands  for  the 
offerings.  And  the  previous  verses  fifteen,  seventeen  and 
eighteen,  which  contain  Pcsach  (passover)  in  its  limited 
sense,  prove  nothing  against  the  metonymy  in  verse 
twenty-two.  But  direct  evidence  is  found  in  Deut. 
16  :  2  :  "  And  thou  shalt  sacrifice  the  passover  unto  the 
Lord  thy  God  of  the  flock  and  herd."      Here  "  passover  " 


334 


APFKNDIX. 


(pesach)  is  applied  to  sheep  and  oxen  (zon  ubakar).  Zon 
ubakar  denote  no  additional  sacrifices  to  the  pesach,  for 
they  are  in  apposition  with  it.  And  the  specific  passover 
sacrifice  cannot  be  meant,  because  it  is  a  Ce,  a  yearling  of 
the  sheep  and  goats.  Both  Dillman  and  Keil,  together 
with  the  Rabbis,  refer  this  verse,  therefore,  to  the  Cha- 
gigah.  And  the  Rabbis  were  certainly  well  acquainted 
with  the  law.  "  Passover "  occurs  also  in  the  plural 
(pesachim)  in  the  same  broad  sense,  and  includes  flocks, 
lambs,  kids,  small  cattle,  oxen,  etc.  (2  Chron.  35  :  7, 
9).  Similar  to  this  usage  of  Pesach  is  that  of  Chag  in 
Psalm  1 18  :  27  :  "  Bind  the  feast  (the  festive  offering)  with 
cords,  etc."  (Compare  in  addition  Exod.  23  :  18;  Mal- 
achi  2  :  3.)  It  is  then  no  uncommon  usage  by  which 
Pesach  in  Hebrew  stands  for  various  offerings.  And  if 
it  is  claimed  that  the  general  meaning  of  sacrifice  must 
of  necessity  include  the  special  sense  from  which  it  is 
derived,  the  fact  is  overlooked  that  when  words  lose 
their  special  signification  in  a  broader  application,  this 
cannot  be  used  to  designate  the  particular  original  mean- 
ing, if  even  though  it  might  be  included.  But  when  by 
the  figure  of  metonymy  a  part  is  denominated  of  the 
general  sacrifices,  the  other  parts,  under  which  "  pass- 
over"  belongs,  are  necessarily  excluded.  The  Talmud 
confirms  the  use  of  Pesach  for  the  thank-offering.  In  it 
the  question  is  asked  :  "  What  is  Pesach  ?  "  to  which  the 
answer  is  returned,  "  The  peace-offering  of  the  passover, 
that  is  Chagigah"  (Rosh  Hashana,  V.  i).  Further  con- 
firmation is  furnished  by  the  fact,  that  the  defilement, 
which  the  priests  contracted  when  entering  the  palace  of 
Pilate,  belonged  to  those  ceremonial  impurities,  which 
lasted  only  for  a  day.  If  the  "  -rtdtrxa.  "  were  the  passover- 
lamb,  the  defilement  would  have  ceased  by  the  evening 
when  the  passover  was  to  be  eaten.     It  could  have  been 


APPENDIX.  335 

washed  away  by  the  so-called  "  ablutions  of  a  day  "  (see 
Lev.  15:31  sq. ;  17  :  15  ;  22  :  6,  7;  Numb.  19  :  7  sq.  ; 
Maimonides  on  Pesach,  VI.  i).  Friedlieb  is  therefore 
correct,  when,  on  the  supposition  that  the  Jews  feared 
defilement  as  preventing  them  from  eating  the  paschal 
lamb,  he  states,  that  it  is  "  surprising  that  the  Jews  should 
have  been  afraid  of  rendering  themselves  unclean  for  the 
passover — since  the  passover  could  not  be  kept  till  even- 
ing, i.  e.  on  the  next  day,  and  the  uncleanness  which  they 
dreaded  did  not,  by  the  law,  last  till  the  next  day."  But 
on  the  fifteenth,  the  Chagigah,  which  expressed  joy,  was 
eaten.  It  is  true  that  it  was  sometimes  slain  on  the 
fourteenth,  and  Maimonides  says  :  "  When  they  offer  the 
passover  in  the  first  month,  they  offer  it  with  peace- 
offerings  on  the  fourteenth  day,  of  the  flock  and  herd,  and 
this  is  called  the  Chagigah,  or  feast-offering  of  the  four- 
teenth day.  And  of  this  it  is  said  (Deut.  16  :  2) 
that  '  thou  shalt  sacrifice  the  passover  to  the  Lord  thy 
God  of  the  flock  and  herd.'  "  This,  however,  does  not 
disprove  the  eating  on  the  fifteenth;  for,  according  to 
Lightfoot  on  John  18  :  28,  the  Chagigah  was  eaten  on  the 
fourteenth  only  when  the  paschal  lamb  was  not  sufficient, 
but  the  usual  and  regular  time  was  the  fifteenth  (Pesach, 
IV.  4;  X.  3).  And  to  this  eating  the  words  under  dis- 
cussion can  readily  apply,  and  then  there  is  no  disagree- 
ment between  John  and  the  synoptists. 

(4.)  The  next  passage  to  be  accounted  for  is  John 
19:14:  "  It  was  the  Preparation  of  passover."  The  discus- 
sion here  turns  upon  the  word  "  Preparation  "  {-apairy.tur^. 
Does  it  refer  to  Friday  in  accordance  with  its  usual  Jew- 
ish meaning  and  designate  Friday  of  passover-week  ?  Or 
is  it  applied  to  the  passover  in  itself,  and  does  it  mean 
the  first  day  of  the  passover  without  reference  to  the  Sab- 
bath?    von    Hofmann  attempts  to  avoid  the  whole  difili- 


336  APPENDIX. 

culty  by  changing  the  accepted  punctuation.  He  sug- 
gests the  following :  "  And  it  was  the  Preparation.  The 
hour  of  the  passover  was  about  the  sixth."  This  would 
decide  the  question  for  Friday,  but  this  punctuation  is 
unwarranted,  for  "  of  the  passover  "  would  hardly  be 
placed  before  "  hour  "  were  it  to  qualify  the  same.  The 
answer  of  von  Hofmann  is  in  general  in  the  right  direc- 
tion ;  it  does  not  cause  the  conflict  between  the  gospels, 
which  the  acceptance  of  "  Preparation  "  as  the  first  day 
of  the  passover  brings  about.  In  the  New  Testament 
Paraskeue  (Preparation)  is  found  five  times  in  addition 
to  this  passage  (Matt.  27  :  62  ;  Mark  15  :  42:  Luke 
23  :  54  ;  John  19  :  31,  42).  Mark  defines  it  especially  as 
fore-sabbath.  Although  it  is  not  seen  in  the  Old  Testa- 
ment, the  general  strict  laws  of  Sabbath  observance  (Exod. 
35  :  2,  3  ;  16:  22-27)  would  lead  to  it;  and  so  it  occurs 
after  the  exile  (Judith  8  :  6).  In  Greek  the  fore-sabbath 
was  always  called  Preparation  ;  and  in  this  sense  Jose- 
phus  uses  it  (Antiquities,  XVI.  6,  2).  This  would  there- 
fore be  a  well-known  term  when  John  wrote.  It  has 
also  passed  into  Syriac  for  Friday.  In  Rabbinic  language 
it  was  Arub^ta,  and  designated  the  eve  of  the  Sabbath 
(ereb  ha  shabat).  This  expression  is  not  the  same  as  pass- 
over-eve.  There  is  no  proof  that  at  that  time  the  "  ereb 
ha  pesach"  of  the  Talmudists  existed  (see  page  342).  It 
points  to  a  time  when  the  temple  had  been  destroyed,  and 
therefore  the  regular  passover  had  ceased.  In  both  Old 
and  New  Testament  usage  that  evening  belonged  to  tlic 
passover  festival.  And  even  if  it  be  granted  that  it  existed, 
it  could  only  have  embraced  a  few  hours  before  sunset. 
But  the  Paraskeue  includes  the  whole  previous  day.  In 
the  two  other  passage  in  John  (19  :  31,  42)  it  is  used  in 
this  sense,  and  means  Friday.  Against  this  view  there 
is  no    grammatical    difficulty,    for  the  genitive  too  izdrr^a 


APPENDIX.  337 

can  easily  stand  in  a  more  "  remote  internal  relation," 
and  mean  the  Preparation,  Friday,  of  passover-vveek. 
It  would  then  be  similar  to  saying  "  the  Tuesday  of  Christ- 
mas-week." A  further  support  is  given  to  this  mode  of 
interpretation  by  the  term  "  sabbath  of  passover " 
(rt-a/?;3ar»i/  too  r.d(Tya  ;  Ignatius  Ep.  to  Philippians,  13)  ;  and 
by  "  sabbath  of  the  feast  "  ((ra/S/Jarwy  rr,a  ioprrjg ;  Socrates, 
Hist.  Eccl.  V.  22).  While  there  is  every  evidence  for  this 
use  of  Paraskeuc  for  Friday,  there  is  not  a  trace  of  proof 
that  the  festivals  and  peculiarly  passover  had  any  day  of 
preparation,  or  that  the  day  before  the  festival  received 
this  name. 

(5.)  John  19:  31,  "  for  the  day  of  that  sabbath  was  a 
high  day,"  is  supposed  to  be  applicable  only  to  the  first 
festival  day  of  the  passover,  the  fifteenth  of  Nisan,  and 
not  to  the  second,  the  sixteenth.  But  any  day  in  the 
passover-week,  whether  the  first  or  the  second  day, 
might  be  great.  Even  the  last  day  in  a  festival  not  so 
important,  that  of  Tabernacles,  is  called  "  the  great  day 
of  the  feast  "  (John  7  :  37),  although  it  is  not  more  sacred 
than  the  first  (compare  Lev.  23  :  33-36).  But  it  was 
considered  great  as  the  "  holy  day  of  convocation  ;  "  for 
the  "calling  of  assemblies  "  (Isai.  i  :  13)  is  rendered  by 
the  Septuagint  "  great  day."  Therefore  the  day  of  con- 
vocation must  have  been  held  thus  by  the  Seventy,  who 
knew  the  Jewish  mind,  and  who  expressed  what  un- 
doubtedly still  obtained  in  Christ's  day.  Therefore  the 
sixteenth  day  of  Nisan  would  be  great  as  the  day  of  con- 
vocation. In  addition,  it  was  the  day  on  which  the  first- 
fruits  were  presented  with  ceremonies  in  part  above  the 
Sabbath  regulations.  From  it  the  fifty  days  until  Pente- 
cost (Lev.  23;  15  sq.)  were  reckoned.  All  this  is  more 
than  sufficient  to  rpake  it  a  great  day,  and  there  is  no 
necessity  of  claiming  another  day. 
22 


338  APPENDIX. 

All  the  passages  thus  far  examined  in  John  are  in  their 
interpretation  not  torn  out  of  the  connection  of  John's 
chronology.  The  supposition  that  they  call  for  the  same 
date  as  thesynoptists  agrees  very  well  with  the  statement 
John  12  :  I,  that  Jesus  came  to  Bethany  six  days  before 
the  passover.  This  time  fits  in  perfectly  with  the  whole 
structure  of  the  synoptists,  and  the  harmonists  have 
found  no  difficulty  on  this  point.  Thus,  as  Ebrard  main- 
tains, the  total  chronology  of  the  synoptists  and  John  are 
not  in  conflict  but  agreement, 

But  against  the  fourteenth  of  Nisan,  as  the  day  of  the 
Last  Supper,  and  consequently  the  fifteenth,  as  the  day 
of  the  crucifixion,  a  number  of  objections  have  been  urged, 
which  are  held  to  arise  from  the  accounts  of  the  actions 
of  Jesus  and  His  disciples  and  the  Jews  reported  in  the 
gospels,  when  they  are  compared  with  the  Jewish  laws 
and  customs  of  the  passover.  These  objections  centre 
particularly  on  the  fifteenth  of  Nisan.  This  as  the  first 
day  had  high  sabbatic  character,  and  is  therefore  sub- 
ject to  the  law  of  rest  (Exod.  12  :  16  ;  Numb.  28:  18). 
But  on  the  acceptance  of  the  synoptic  chronology  we  find 
every  kind  of  activity  on  that  day.  The  various  actions 
which  are  supposed  to  have  been  impossible  are  these : 

(«.)  In  John  13  :  29  Judas  is  thought  to  have  been  sent 
out  to  buy  something  for  the  feast.  It  is  claimed,  that 
on  the  evening  of  the  fourteenth  this  would  have  been 
impossible.  But  this  and  all  subsequent  objections  rest 
fundamentally  on  the  supposition,  that  the  days  of  festi- 
vals which  had  sabbatic  character,  like  the  first  and  last 
passover-day,  the  day  of  Pentecost,  the  day  of  atonement, 
were  above  the  weekly  Sabbath  in  sacredness.  This,  how- 
ever, was  not  the  Jewish  idea.  The  weekly  Sabbath  was 
prized  above  these  days.  For  its  transgression  death  was 
the    penalty    (Numb.   15:  32),  but    for    the  breaking   of 


APPENDIX. 


339 


a  festival  only  a  beating  was  the  punishment.  The  Sab- 
bath-laws were  enforced  on  strangers,  but  not  the  law 
of  festivals.  On  them  a  much  greater  freedom  of  action 
was  permitted.  It  is  true  that  no  servile  work  (Lev. 
23  :  3  sq.,  39  sq.)  could  be  done,  and  the  Talmudists 
later  called  them  "  good  days."  But  according  to  Exod. 
12:  16  the  preparation  of  food  was  allowed.  And  under 
certain  conditions,  when  a  pledge  was  given,  even  the 
purchase  of  certain  necessary  articles  was  permitted 
(_Maimonides,  Hilchoth,  Yom  tob,  IV.  19  sq.).  Maimonides 
says:  "  All  work  needful  about  meat  is  lawful,  as  killing 
of  beasts  and  baking  of  bread,  and  kneading  of  dough 
and  the  like.  But  such  work  as  may  be  done  on  the 
evening  of  a  feast-day,  they  do  not  on  a  feast-day,  as  they 
may  not  reap  nor  thrash,  nor  winnow,  nor  grind  the  corn, 
or  the  like.  Bathing  and  anointing  are  contained  under 
the  general  head  of  meat  and  drink  and  may  be  done  on  the 
feast-day."  Now  this  and  other  quotations  from  Rabbis 
and  the  Talmud,  although  they  are  later  than  Christ's  day, 
are  not  to  be  rejected ;  for  the  reason,  that  there  is  no 
evidence  that  the  stringency  of  the  observation  of  festivals 
relaxed.  The  whole  line  of  development  after  Christ  was 
toward  greater  severity.  Therefore  there  is  a  great  prob-. 
ability  that  the  exceptions  and  allowances  made  are  older. 
[b^  The  Lord  and  His  disciples,  it  is  said,  would  have 
left  the  city  contrary  to  the  law  (Exod.  12:  22)  had  they 
gone  out  to  the  mount  of  Olives  on  the  same  night  on 
which  they  ate  the  passover.  But  it  is  questionable 
whether  this  was  a  permanent  command,  or  whether  it 
was  not  rather  intended  only  for  the  first  passover  in 
Egypt,  like  the  having  on  of  the  shoes  and  the  holding  of 
the  staves  in  the  hand.  The  later  observation  of  the  pass- 
over  was  changed  from  the  first  in  a  number  of  particulars. 
But  even  if  this  law  had  obtained,  the  departure  on  that 


340  APPENDIX. 

night  would  have  been  no  transgression,  for  at  the  pass- 
over-season  the  city  of  Jerusalem  was  reckoned  as  extend- 
ing as  far  as  Bethany.  And  on  the  passover-night  the  gates 
of  the  city  were  not  closed. 

(c.)  The  greatest  hindrance  is  found  by  some  in  the  ac- 
tion of  the  priests  in  sending  armed  men  and  in  holding 
judgment  on  a  day  when  it  was  forbidden.  But  bearing 
arms  was  permitted  in  danger.  From  the  time  of  the 
Maccabees  they  were  allowed  at  all  times  for  self-defence. 
This  might  have  been  the  excuse  of  those  Jews  who  went 
out  for  the  capture  of  Jesus.  The  arms  on  that  occasion 
were,  however,  not  borne  by  the  servants  of  the  priests, 
who  had  only  staves,  but  by  the  Roman  soldiers.  As  to 
the  holding  of  judgment,  the  Mishna  (Sanhedr.  IV.  i) 
expressly  forbids  the  examination  of  a  capital  offender  on 
a  night  or  day  before  a  festival.  But  the  Gemara  has 
modified  this.  It  assigns  a  special  meeting-place  for  Sab- 
baths and  feast-days.  "  On  the  sabbath  and  feast-days 
they  assembled  themselves  within  the  B'^chil,  which  is  in 
the  lower  wall,  which  surrounded  the  greater,  in  the  vicin- 
ity of  the  forecourt  of  the  women."  When  a  special 
offender  was  caught,  and  particularly  one  who  had  not 
obeyed  the  Sanhedrim,  he  was  not  punished  at  once,  but 
his  punishment  was  reserved  for  the  feast  at  which  he 
was  taken  to  Jerusalem,  that  by  his  example  all  might  be 
warned.  Thus  the  Mischna  (Sanhedr.  X.  4)  states  :  "  An 
elder,  who  does  not  subject  himself  to  the  Sanhedrim, 
shall  be  taken  from  the  place  where  he  lives  to  Jerusalem, 
shall  be  kept  there  until  one  of  the  three  feasts,  and  sluiU 
be  killed  at  the  time  of  the  feast,  for  the  reason  stated 
Deut.  17:  13."  Maimonides  also  reports  this  law 
and  adds :  "  as  it  is  said  *  all  the  people  shall  hear  and 
fear.'  "  And  Rabbi  Akiba  tells  of  the  same  enactment. 
It  is  apparent  how  this  law  might  easily  be  construed  to 


APPENDIX.  341 

cover  the  case  of  Jesus.  But  even  though  such  com- 
mandments had  not  existed,  the  Sanhedrists  would  in 
their  hate  have  condemned  Jesus.  They  knew,  hypocrites 
as  they  were  (Matt.  23  :  i  sq.),  how  to  evade  the  laws 
when  desirable.  They  undoubtedly  also  believed  by  their 
acts  to  serve  God.  And  previously  a  festival  had  not  re- 
strained them  from  attempting  to  seize  Christ.  On  the 
last  ^rtv// day  of  the  festival  of  Tabernacles  they  had  been 
in  session  awaiting  that  Jesus  would  be  brought  before 
them  (John  7  :  32,  37,  44,  45).  When  Jesus  was  teach- 
ing in  the  temple  on  the  festival  of  dedication,  they 
"took  up  stones  to  stone  him  "  (John  10:  22,  31).  Their 
very  decision  to  put  Jesus  to  death  reveals  the  fact,  that 
the  special  season  as  such  did  not  restrain  them.  They 
only  said  :  "  not  on  the  feast,  lest  a  tumult  arise  among 
the  people  "  (Matt.  26  :  5  ;  Mark  14  :  2).  The  fear  of 
the  people  deterred  them  and  nothing  else.  And  on  the 
day  after  crucifixion,  which,  by  general  admission  was  a 
Sabbath,  and  a  "  great  day,"  the  Sanhedrim  applied  to 
Pilate  for  a  watch.  And  the  priests  themselves  see  that 
the  sepulchre  is  sealed  and  the  watch  properly  placed 
(Matt.  27  :  62  sq.).  In  view  of  all  this,  the  objection  that  it 
ought  not  have  been  done  fails  utterly. 

(</.)  The  entering  into  Jerusalem  of  Simon,  who  came 
from  the  country;  the  taking  down  of  Jesus  from  the 
cross,  and  His  embalmment  and  burial,  are  also  urged  as 
impossibilities  on  the  fifteenth  of  Nisan.  But  Simon  may 
have  been  within  the  passover-limit  of  the  city  and  have 
been  on  the  way  to  the  temple.  There  is  no  certain 
proof  that  he  came  from  work.  Embalming  and  burying 
were  permitted  as  appears  from  the  words  of  Maimonides 
quoted  above  (page  339).  And  the  burial  of  Christ  could 
easily  have  been  completed  before  the  following  great 
Sabbath-day. 


34^  APPENDIX. 

(r.)  Old  Jewish  tradition  is  also  cited  against  the  fif- 
teenth of  Nisan  as  the  day  of  the  death  of  Jesus.  In  the 
Gemara  of  Babylon,  composed  from  old  traditions  about 
the  year  5  50,  it  is  related :  "Tradition  reports,  that  on 
the  eve  of  passover  (ereb  ha  pesach)  Jesus  was  crucified 
(hanged),  and  that  after  a  court-crier  had  publicly  pro- 
claimed for  forty  days ;  *  that  he  shall  be  stoned,  the  man 
who  through  his  deception  -has  led  the  people  astray. 
Who  has  anything  to  say  in  his  defence  may  come  fore- 
ward  and  speak.'  But  nothing  was  found  in  his  defence. 
Therefore  he  was  hanged  on  the  eve  of  passover  "  (com- 
pare Lightfoot,  Hor.  Hebr.  et  Talm.,  page  490).  Admit- 
ting that  this  was  an  old  tradition,  the  fictitious  additions, 
which  Jewish  hate  dictated,  make  it  uncertain.  It  is  a 
part  of  the  many  distortions  of  the  Talmud  about  Jesus. 
And  Joel,  a  Jewish  writer,  referred  to  by  Edersheim  (Life 
and  Times  of  Jesus  the  Messiah,  Vol.  11.,  page  481),  claims, 
that  the  original  view  expressed  in  Jewish  writings  was, 
that  Jesus  was  crucified  on  the  first  paschal  day,  and  that 
this  was  only  at  a  later  period  modified  to  the  "  eve  of 
the  pascha  "  (Sanhedr.  43a,  67a). 

With  these  objections  removed  we  can  approach  to 
the  testimony  of  Church  history  in  favor  of  the  four- 
teenth of  Nisan,  as  it  appears  in  the  paschal  contro- 
versy. This  did  not  indeed  arise  from  the  apparent 
discrepancies  between  the  gospels,  nor  was  its  main  inter- 
est exegetical.  The  purpose  was  rather  to  attain  uni- 
formity of  observance,  while  asserting  the  independence 
of  Christianity  in  fixing  its  festivals.  Schaff  has  well 
summed  up  the  central  issue,  when  he  states  (Church 
History,  Vol.  II.,  page  212):  "The  gist  of  the  paschal 
controversy  was,  whether  the  Jewish  paschal-day  (be  it  a 
Friday  or  not),  or  the  Christian  Sunday,  should  control 
the  idea  and  time  of  the  entire  festival.     The  Johanean 


practice  of  Asia  represented  here  the  spirit  of  adhesion  to 
historical  precedent,  and  had  the  advantage  of  an  immov- 
able Easter,  without  being  Judaizing  in  anything  but  the 
observance  of  a  fixed  day  of  the  month.  The  Roman 
custom  represented  the  principle  of  freedom  and  discre- 
tionary change,  and  the  independence  of  the  Christian 
festival  system.  Dogmatically  stated,  the  difference 
would  be,  that  in  the  former  case  the  chief  stress  was  laid 
on  the  Lord's  death  ;  in  the  latter,  on  His  resurrection." 
But  though  this  controversy,  therefore,  bears  more  indi- 
rectly on  our  question,  its  main  stages  must  be  shown  in 
their  historical  connection,  that  it  may  appear  that  the 
inferences  drawn  are  just.  The  history  of  this  matter  is 
not  without  its  disputed  points,  and  is  in  some  respects 
difficult  to  determine  with  absolute  certainty,  but  it  seems, 
according  to  the  most  careful  examination  and  the  best 
and  least  prejudiced  scholars,  to  have  been  as  follows  : 

First  Stage.  Between  the  years  150  and  155  Polycarp, 
the  bishop  of  Smyrna,  visited  Anicetus,  the  bishop  of 
Rome.  In  their  conference  they  found,  among  other  dif- 
ferences between  them,  a  disagreement  as  to  the  celebra- 
tion of  Easter.  What  occurred  then  has  been  preserved 
to  us  in  a  letter  of  Irenseus  to  the  bishop  Victor  of  Rome 
(Eusebius,  Hist.  Eccl.  V.,  Chap.  XXIV.  16).  In  it  Iren- 
aeus  says  :  "  When  the  blessed  Polycarp  was  at  Rome  in 
the  time  of  Anicetus,  and  they  disagreed  a  little  about 
certain  other  things,  they  immediately  made  peace  with 
one  another,  not  caring  to  quarrel  over  this  matter  (ob- 
servance of  Easter).  For  neither  could  Anicetus  per- 
suade Polycarp  not  to  observe  what  he  had  always  observed 
with  John  the  disciple  of  our  Lord,  and  the  other  apostles 
with  whom  he  had  associated  ;  neither  could  Polycarp  per- 
suade Anicetus  to  observe  it,  as  he  said  that  he  ought  to 
follow  the  customs  of  the  presbyters   that  had  preceded 


344  APPEND/^. 

him."  Nevertheless  both  bishops  communed  together  and 
Anicetus  "  conceded  the  administration  of  the  eucharist  in 
the  church  to  Polycarp  "  and  gave  way  in  this  celebration 
to  his  view  (see  McGifford's  Eusebius,  Nicene  and  Post- 
Nicene  Fathers,  second  series,  Vol.  I.,  page  244,  note  20). 
Thus  they  parted  in  concord,  "  maintaining  the  peace  of 
the  whole  Church." 

Second  Stage.  Some  j^ears  afterward,  about  170,  a  con- 
troversy broke  out  in  Laodicea.  About  it  Melito  of 
Sardis  wrote  two  books  (Eusebius,  Hist.  Eccl.  IV.,  Chap. 
XXVI.  2)  in  favor  of  the  fourteenth  day  of  Nisan  as  is 
evident  from  Polycrates  citing  him  (Eusebius,  Hist.  Eccl. 
v..  Chap.  XXIV.  5).  But  they  are  lost,  as  also  the  work 
of  Clement  of  Alexandria,  with  the  exception  of  a  frag- 
ment. The  chief  source  is  Apolinarius,  bishop  of  Hier- 
apolis,  who  wrote  :  "  There  are  some  now  who,  from 
ignorance,  love  to  raise  strife  about  these  things,  being 
guilty  in  this  of  a  pardonable  offence  ;  for  ignorance  does 
not  so  much  deserve  blame  as  need  instruction.  And 
they  say  that  on  the  fonrtccntJi  of  Nisan  the  Lord  ate 
the  paschal  lamb  with  His  disciples,  but  that  He  Himself 
suffered  on  the  great  day  of  un/eavoied  bread  [ffteenth  of 
Nisan)  ;  and  they  interpret  Matthew  as  favoring  their 
view,  from  which  it  appears  that  their  view  does  not 
agree  with  the  law,  and  that  the  gospels  seem,  according 
to  them,  to  be  at  variance.  The  fonrteentJi  is  the  true 
passover  of  the  Lord,  t/ie  great  sacrifice,  the  Son  of  God,  in 
the  place  of  the  lamb — who  was  lifted  up  upon  the  horns 
of  the  unicorn — and  who  was  buried  on  the  day  of  the 
passover."  Apolinarius  is  here  evidently  an  opponent 
to  the  practice  called  "  Quartodecimanian  :  "  (fourteenth- 
day).  But  is  he,  in  protesting  against  what  he  considers 
an  error  of  exegesis  and  chronology,  the  representative 
of  the  Asian  Church  ?     It  will  scarcely  be  possible  to  hold 


APPENDIX.  345 

this,  in  view  of  the  statement  of  Eusebius  (Hist.  Eccl.  V. 
Chapt.  XXIII.  i)  that :  "  the  parishes  of  all  Asia,  as  from 
an  older  tradition,  held  that  the  fourteenth  day  of  the 
moon,  on  which  the  Jews  were  commanded  to  sacrifice 
the  lamb,  should  be  observed  as  the  feast  of  the  Saviour's 
passover."  Apolinarius  was  then  the  one  who  differed, 
and  his  introductory  words  must  not  deceive  us.  That 
he  lived  in  Hierapolis  and  that  the  controversy  was  in 
Laodicea,  is  no  difficulty,  because  Laodicea  is  so  close  to 
Hierapolis.  And  the  position  of  Apolinarius  does  not 
prove  his  opinion  to  be  the  prevalent  one.  In  the  con- 
stant intercourse  between  the  congregations  at  that  time, 
it  is  not  striking  "  that  the  representative  of  an  Easter 
practice  not  current  in  Asia  became  bishop  of  a  congre- 
gation there,  gained  some  adherents  for  his  view,  and 
when,  like  Apolinarius,  he  possessed  literary  activity,  took 
up  the  contention  against  the  custom  and  view  of  those 
surrounding  him,  not  without  every  prospect  of  success  " 
(Zahn).  There  were  in  Rome  also  those  that  held  the 
fourteenth  day  contrary  to  Roman  custom,  like  Blastus. 
Therefore  the  *'  Quartodecimans  "  (observers  of  the  four- 
teenth) could  have  been  no  Jewish  party,  as  is  likewise 
evident  from  the  manner  in  which  Apolinarius  treats  them. 
There  is,  too,  no  trace  of  various  parties  of  Quar- 
todecimans either  in  Irenaeus,  Eusebius  or  Hippolytus, 
although  the  latter  (Haer.  L.  i  sq.)  speaks  of  various  opin- 
ions held  by  them. 

TJiird  Stage.  The  most  vehement  controversy  arose 
between  190  and  194.  This  distracted  the  whole  Church, 
and  caused  many  councils  and  letters  (Eusebius,  Hist. 
Eccl.  v.,  Chap.  XXIII.  sq.),  until  finally  in  325  the  coun- 
cil of  Nicaea  adopted  the  Roman  practice.  This  matter 
became  so  important,  because  the  Roman  bishop  Victor 
demanded  in  an  overbearing-  manner  that  the  observance 


J  46  APPENDIX. 

of  the  fourteenth  of  Nisan  should  cease.  Against  thif 
Polycrates,  bishop  of  Ephesus,  remonstrated.  His  lettes 
is  very  earnest  and  presents  weighty  arguments.  It  was, 
as  reported  in  part  by  Eusebius  (Hist.  Eccl.  V.,  Chap. 
XXIV.  1-7):  "We  observe  tJie  exact  day ;  neither  add- 
ing nor  taking  away.  For  in  Asia  also  great  lights  have 
fallen  asleep,  which  shall  rise  again  on  the  day  of  the 
Lord's  coming,  when  He  shall  come  with  glory  from 
heaven,  and  shall  seek  out  all  the  saints.  Among  these 
are  Philip,  one  of  the  tivelve  apostles,  who  fell  asleep  in 
Hierapolis ;  and  his  two  aged  virgin  daughters,  and 
another  daughter,  who  lived  in  the  Holy  Spirit  and  now 
rests  at  Ephesus ;  and,  moreover,  John,  who  was  both  a 
witness  and  a  teacher,  who  reclined  upon  the  bosom  of 
the  Lord,  and  being  a  priest,  wore  the  sacerdotal  plate. ^ 
He  fell  asleep  at  Ephesus.  And  Polycarp  in  Smyrna, 
who  was  a  bishop  and  martyr ;  and  Thraseas,  bishop  and 
martyr  from  Eumenia,  who  fell  asleep  in  Smyrna.  Why 
need  I  mention  the  bishop  and  martyr  Sagaris,  who  fell 
asleep  in  Laodicea,  or  the  blessed  Papirius,  or  Melito,  the 
eunuch  who  lived  altogether  in  the  Holy  Spirit,  and  who 
lies  in  Sardis,  awaiting  the  episcopate  from  heaven,  when 
he  shall  rise  from  the  dead  ?  All  these  observed  t\\Q  foiw- 
teentJi  day  of  the  passover  accordiiig  to  the  gospel,  deviat- 
ing in  no  respect,  but  following  the  rule  of  faith.  And  I 
also,  Polycrates,  the  least  of  you  all,  do  according  to  the 
tradition  of  my  relatives,  some  of  whom  I  have  closely 
followed.  For  seven  of  my  relatives  were  bishops ;  and 
I  am  the  eighth.  And  my  people  ahvays  observed  the 
day  when  the  people  (i.  e.  Jews)  put  away  the  leaven  (four- 

1  This  expression,  according  to  Lightfoot,  is  either  actual  or  figurative. 
It  may  point  to  John  as  of  pontifical  race ;  or  it  may  be  "  the  earliest 
passage  in  any  extant  Christian  writing  where  the  sacerdotal  view  of  the 
Christian  ministry  is  distinctly  put  forward." 


APPEISTDIX.  347 

teenth  of  Nisan).  I,  therefore,  brethren,  who  have  Hved 
sixty-five  years  in  the  Lord,  and  have  met  with  the  brethren 
tJiroughout  the  world,  and  have  gone  through  every  Holy 
Scripture,  am  not  affrighted  by  terrifying  words.  For 
those  greater  than  I  have  said,  '  We  oiiglit  to  obey  God 
rather  than  man.' "  But  Victor,  not  answering  nor  heeding 
these  arguments,  excommunicated  the  Asiatics.  Then 
Irenaeus,  although  agreeing  with  the  Roman  bishop,  re- 
proved him  for  his  arrogance,  called  for  peace,  and  re- 
minded him  that  this  had  been  kept  by  Anicetus,  Pius, 
Telesphorus  and  Xystus. 
•  Now  from  this  whole  controversy  it  is  apparent : 

(i.)  That  the  oldest  testimony,  that  of  Polycarp,  a 
direct  disciple  of  the  apostle  John,  is  derived  from  the 
immediate  observance  not  merely  of  the  other  disciples 
but  of  John  himself.  If  then  John  observed  the  four- 
teenth of  Nisan,  how  could  he  have  meant  the  thirteenth 
in  his  gospel  ? 

(2.)  The  Roman  bishop  Anicetus  appeals  only  to  the 
tradition  of  the  Roman  bishops.  And  may  not  the  enu- 
meration of  Irenaeus,  when  he  writes  to  Victor,  give  an 
indication  of  the  time  of  the  origin  of  the  tradition? 
The  oldest  bishop  mentioned  by  Irenaeus  is  Xystus. 
And  though  the  tradition  may  have  been  older,  was  not 
the  whole  Asiatic  tradition,  as  admitted  by  Eusebius,  and 
as  announced  by  Polycrates,  for  the  fourteenth  of  Nisan  ? 
The  tradition  of  Asia  is  also  nearer  the  source  and  has 
much  clearer  and  better  proof  of  the  chain  of  succession 
than  the  Roman  practice. 

The  different  opinions  existing  among  the  Church 
Fathers  are  easily  explained.  Why  some  of  them,  like 
Irenaeus,  Clement  of  Alexandria,  Peter  of  Alexandria, 
Origen,  Hippolytus,  Epiphanius,  differed,  is  to  be  seen 
already  in  the  fragment  of  Apolinarius.     At  the  close  of 


34^  APPENDIX. 

his  words,  he  argues  for  the  fourteenth  of  Nisan,  as  the 
clay  of  the  death  of  Christ.  In  this  argument  the  relation 
of  Christ  as  the  antitypical  paschal  lamb  to  the  paschal 
lamb  slain  on  the  fourteenth  of  Nisan  is  clearly  the  de- 
termining point.  The  dogmatic  factor  outweighs  the 
other  considerations.  The  word  raff/a  was  commonly  be- 
lieved to  be  derived  from  naayu)  (suffer).  This  derivation 
is  found  first  with  Irenaeus,  who  (Against  Heresies,  IV. 
lo)  says  :  "  Of  the  day  of  His  passion,  too,  he  (Moses) 
was  not  ignorant  ;  but  foretold  Him,  after  a  figurative 
manner,  by  the  name  given  to  the  passover ;  and  at  that 
very  festival,  which  had  been  proclaimed  such  a  long  time 
previously  by  Moses,  did  our  Lord  suffer,  thus  fulfilling 
the  passover."  Thus  also  Tertullian  (Against  the  Jews, 
X.)  writes  :  ''  'Y\^q.  passover  of  the  Lord,  i.  e.  the  passion  of 
Christy  When  in  other  places  these  same  Fathers  wrote 
of  this  matter,  where  the  dogmatic  idea  is  not  directly 
present  to  their  minds,  they  greatly  favor  the  fifteenth  of 
Nisan  as  the  day  of  the  death  of  Jesus.  Irenaeus  says 
incidentally  (Against  Heresies,  II.  XXII.  3)  :  "  '  He  came 
to  Bethany  six  days  before  the  passover,'  and  going  up 
from  Bethany  to  Jerusalem,  He  there  ate  the  passover, 
and  suffered  on  the  day  folloivingy  A  similar  remark  is 
made  by  Origen  on  Matt.  26  :  17.  The  "Constitu- 
tions of  the  Holy  Apostles,"  late  as  they  are,  certainly 
express  the  idea  arrived  at  most  naturally  and  in  the 
Eastern  mind,  when,  having  spoken  of  Friday  still  ob- 
served as  a  fast-day  among  the  Christians,  they  state: 
'  On  their  very  feast-day  they  (i.  e.  the  Jews)  appre- 
hended the  Lord."  The  testimony  of  Justin  Martyr, 
earlier  than  all  these,  is  clear  and  unmistakable.  Al- 
though in  the  "Dialogue  with  Trypho "  (Chap.  XL.) 
"the  lamb  which  God  enjoined  to  be  sacrificed  as  the 
passover  "  is  held  to  be  "  a  type  of  Christ,"  this  does  not 


APPENDIX.  349 

lead  Justin  to  fix  the  date  of  the  suffering  and  death  of 
Jesus;  but  he  clearly  says  in  Chapter  CXI.:  "And  it  is 
w7-ittcn,  that  on  the  day  of  the  passover  you  seized  Him, 
and  that  also  during  the  passover  you  crucified  Him." 
There  is  no  uncertainty  here,  for  the  time  of  seizure  is 
clearly  put  on  the  night  of  the  first  passover-day,  or  the 
night  before  the  fifteenth  of  Nisan.  The  statement  that 
Christ  was  crucified  "  during  the  passover  "  (^V  ra)  -anyji.)^ 
in  which  "  pascha,"  in  distinction  from  its  restricted  use 
in  "  the  day  of  the  passover,"  is  used  in  its  wider  signifi- 
cation, proves  that  the  fourteenth  of  Nisan  could  not 
have  been  meant.  With  the  position  of  Justin  Augus- 
tine agrees.  He  argues  against  the  derivation  of "  Pascha  " 
as  a  Greek  word  from  "  pascho,  to  suffer,"  and  says  "those 
acquainted  with  both  languages  af^rm  it  to  be  a  Hebrew 
word  "  (Letters  LV.  i  ;  Tractate  LV.  on  John).  Hav- 
ing given  up  this  derivation,  he  does  not  permit  the  typi- 
cal relation  of  the  paschal  lamb  to  Christ,  which  he  asserts 
(On  the  Spirit  and  Letter,  Chap.  XVL),  to  determine 
him.  Without  discussing  this  whole  question,  he  simply 
accepts  the  Last  Supper  as  being  the  paschal  meal,  as 
well  in  the  "Harmony  of  the  Gospels"  (H.  LXXX. 
157  sq.),  as  in  the  "Tractates  on  John"  (see  Tract.  LV. 
I  ;  CXX.  i).  Perhaps  the  expression  that  at  the  time 
of  the  trial  of  Jesus  "  it  was  the  commencement  of  the 
days  of  unleavened  bread  "  (Tract,  on  John  CXIV.  2) 
might  indicate  a  difference,  but  it  cannot  overthrow  the 
whole  position  of  Augustine.  He  was  evidently  not 
wavering  like  Chrysostom,  who  in  Homily  LXXXL  on 
Matthew  says  :  "  By  the  first  day  of  the  feast  of  unleavened 
bread  he  (Matthew)  means  the  day  before  that  feast ;  but 
they  (i.  e.  the  Jews)  are  accustomed  always  to  reckon  the 
day  from  the  evening,  and  he  makes  mention  of  this  in 
which  in  the  evening  the  passover  must  be  killed  ;  for  on 


350  APPENDIX. 

the  fifth  day  of  the  week  they  came  unto  Him.  And 
this  one  (of  the  evangelists)  calls  the  day  before  the  feast 
of  unleavened  bread,  speaking  of  the  time  when  they 
came  to  Him,  and  another  saith  on  this  wise,  '  Then 
came  the  day  of  unleavened  bread,  when  the  passover 
must  be  killed  ;  '  by  the  word  '  came  '  meaning  this,  it 
was  nigh,  it  was  at  the  doors,  making  mention  plainly  of 
that  evening.  For  they  began  with  the  evening,  where- 
fore also  each  adds,  when  the  passover  was  killed."  Ob- 
scure as  these  words  in  part  are,  they  apparently  place 
the  Last  Supper  at  the  time  of  the  paschal  meal.  And  in 
Homily  LXXXIV.  of  the  same  gospel  Chrysostom  seems 
to  confirm  this  by  stating  of  the  priests  :  "  For  neither 
did  they  eat  the  passover,  but  watched  for  the  other  pur- 
pose. For  John,  when  he  had  said,  that  '  it  was  early,' 
added,  *  they  entered  not  into  the  judgment  hall,  lest 
they  should  be  defiled,  but  that  they  might  eat  the  pass- 
over  !' "  But  in  Homily  LXXXni.  3  on  John  18:28, 
he  gives  the  choice  of  two  interpretations,  and  as  Meyer 
said,  "  wrote  the  programme  for  the  whole  of  the  later  in- 
vestigations," when  it  is  stated  :  "  Either  he  (John)  calls 
the  whole  feast  '  the  Passover,'  or  means,  that  they  were 
then  keeping  the  passover,  while  He  delivered  it  to  His 
followers  one  day  sooner,  reserving  His  own  Sacrifice  for 
the  Preparation-day,  when  also  of  old  the  passover  was 
celebrated." 

It  is  clear  that  the  early  patristic  evidence  is  in  favor 
of  the  fourteenth  of  Nisan,  if  it  be  properly  considered. 
The  deviation  was  not  due  to  the  most  careful  exegesis 
and  the  best  tradition.  The  earliest  and  most  trust- 
worthy testimony  concurs  altogether  with  the  conclusion 
arrived  at  from  exegesis  alone. 

In  conjunction  with  this  testimony  the  argument  some- 
times used  against  the  fourteenth  of  Nisan  from  the  use 


APPENDIX. 


351 


of  leavened  bread  in  the  Eucharist  in  the  Eastern  Church 
must  be  considered.  Although  this  use  is  earlier  by  far 
than  that  of  unleavened  bread,  yet  its  testimony  is  not 
older  than  the  paschal  controversy.  It  may  simply  have 
been  used,  as  common  bread  was  easier  to  obtain.  The 
matter  was  not  pressed  in  a  legalistic  spirit.  Theophy- 
lact,  the  able  theologian  of  the  Eastern  Church,  although 
adhering  to  leavened  bread,  stated  that  it  was  not  due  to 
the  original  day  of  the  Lord's  Supper. 

Luther,  without  discussing  this  subject,  evidently  held 
to  the  fourteenth  of  Nisan  as  the  day  of  the  Last  Supper. 
In  the  "  Auslegung  iiber  etliche  Capitel  des  anderen 
Buches  Mosi  "  (1524-1526),  he  states  (Erlangen  Edition 
35,  page  195):  "Thus  God  has  determined  the  festival 
that  it  should  begin  in  the  evening  of  the  fourteenth  day, 
that  upon  the  fifteenth  day  of  the  first  month  might  be 
the  right  Easter-day.  That  is  this  law  ;  therefore  it  hap- 
pened without  doubt  that  the  true,  proper,  beautiful  and 
gracious  Iamb  of  Easter,  our  Lord  Jesus  Christ,  on  palm- 
day  rode  into  Jerusalem,  preached  four  days  in  the  tem- 
ple, then  ate  the  paschal  lamb  with  His  dear  disciples  ; 
soon  after  He  was  taken  captive  in  the  garden  at  the 
mount  of  Olives,  mocked,  spit  upon,  scourged,  crowned 
with  thorns,  condemned  to  death,  crucified  and  killed, 
and  therefore  properly  sacrificed."  Judging  from  the 
initial  sentence  of  Luther,  he  supposed  that  Christ  had 
died  on  the  fifteenth,  "  the  right  Easter-day."  And  this 
interpretation  is  confirmed  by  the  whole  subsequent 
treatment  of  Luther. 

In  conclusion,  the  astronomical  argument  in  favor  of 
the  fourteenth  of  Nisan  may  be  alluded  to.  It  depends 
upon  the  year  of  the  death  of  Jesus.  This  is,  according 
to  most  scholars  to-day,  assigned  to  the  year  30.  Now, 
Wurm  and  Oudermann,  the  astronomers,   have  shown. 


352  APPENDIX. 

that  in  that  year  the  Friday  of  the  passover-week  was  the 
fifteenth  and  not  the  fourteenth  of  Nisan.  Wieseler  uses 
this  date  in  his  chronology.  Caspari  has  sought  to  prove 
that  Wurm's  calculations  show  that  Friday  was  the  four- 
teenth. But  Rotermund  has  answered  Caspari.  And 
although  there  are  intricacies  in  the  Jewish  calendar, 
which  are  not  sufficiently  cleared  up,  this  much  is  evi- 
dent, that  the  trend  of  the  best  calculations  is  in  favor  of 
Friday  being  the  fifteenth  day  of  Nisan,  and  therefore 
the  Last  Supper  on  Thursday  would  have  been  the 
paschal  meal.  The  majority  of  scholars,  that  have  con- 
sidered this  proof,  admit  this.  And  those  taking  the 
opposite  position  either  neglect  the  weight  of  this  ar- 
gument, or,  like  Godet,  attempt  to  evade  its  force  in  con- 
firmation of  the  exegetical  position,  which  avoids  contra- 
diction and  opposition  of  the  gospels,  and  vindicates  in 
this  particular,  what  is  possible  in  so  many  others,  the 
verity  of  all  the  gospels,  their  agreement  and  organic 
unity. 


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R£v.  J.  H.  Allen,  D.D., 
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Harvard  University,  Cambridge,  Mass. 

Rev.  Richard  Eddy,  D.D., 

Providence.  R.  I. 

Rev.  Gross  Alexander,  D.D., 
Professor   Greek    and    N.   T.  Exegesis, 
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Professor     Ecclesiastical     History     and 
Polity,  Hampden-Sidney,  Va. 
Rev.  James  B.  Scouller,  D.D., 

Newville,  Pa. 
Rev.   R.   V.  Foster,   D.D., 
Professor  Biblical  Exegesis,  Cumberland 
University,  Lebanon,  Tenn. 

Rev.    R.    B.   Tyler,   D.D.,   New  York. 

Prof.  A.  C.    Thomas,  M.A., 

Haverford  College,  Haverford,  Pa. 
R.    H.   Thomas,  M.D.,   Baltimore,  Md. 
Rev.    D.    Berger,  D.D.,  Dayton,   Ohio. 

Rev.  S.  p.  Spreng, 
Editor  Evangelical   Messenger,  Cleve- 
land, Ohio. 

Rev.  Samuel  Macauley  Jackson, 

New  York. 


Unitarians, 

Universalists,    . 
M.  E.  Church,  So., 

Presbyterians,  So.,  . 

United  Presbyterians, 
Cunib.  Presbyterians, 

Disciples,    . 

Friends, 

United  Brethren,     . 
Ev.  Association, 

Bibliography,    . 


DATE  DUE 

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